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HARPER  &  BROTHERS 

HAVE    RFXENTLY    PUBLISHED — 


FOUR  YEARS  IN  GREAT  BRITAIN.     By  Rev.  C 

CoLTON.     New  Edition,  in  one  volume,  12mo. 

The  following  are  a  few  of  the  literary  notices  that 
have  been  taken  of  this  production  : — 

"  Mr.  Colton's  work  contains  mucli  valuable  statistical  informa- 
tion with  regard  to  the  revenue,  expenses,  church  estal)Ushment,  and 
taxation  of  Great  Britain,  which  he  has  collected  with  exemplary 
diligence.  He  has  described  with  enthusiasm  and  with  effect  the 
extreme  beauty  of  the  country,  the  niagtiiticence  of  ancient  edifices, 
the  perfect  order  and  admirable  taste  of  the  country  seats,  and  the 
gorgeous  spectacle  of  the  king's  levee  and  the  queen's  drawing- 
room." — American  Quarterly  Review. 

"  Mr.  Colton  gives  us  the  best  description  we  have  seen  of  O'Con- 
nell." "  When  he  comes  to  Lord  Brougham,  he  intro- 
duces a  long  and  pompous  description  of  a  scene  between  him  and 
Mr.  Canning  ;  a  passage  which  on  a  former  occasion  decorated  the 
pages  of  this  journal.     Mr.  Colton's  own  description  is  a  hundred 

times  better."     "  Mr.  Colton  describes  his  presentatioa 

to  the  king,  and  the  joys  and  sorrows  of  that  courtly  mob.  In  the 
queen's  drawingroom  he  was  most  struck  with  the  Duchess  of  Kent, 
mother  of  the  Princess  Victoria.  He  describes  her  as  a  woman  of 
noble  bearing,  and  most  graceful  and  attractive  manner." — North 
American  Review. 

"  Four  Years  in  Great  Britain  combines  the  rare  qualities  of  a 
sketch  book  and  a  book  of  facts.  It  has  enough  of  the  former  to 
enchain  the  attention  of  youth  and  the  most  superficial  readers— to 
gratify  the  glowing  imagination  of  the  sentimentalist ;  and  enough 
of  the  latter  to  make  the  work  almost  indispensable,  as  a  record  of 
various  and  important  information  on  British  society,  manners,  sta- 
tistics, politics,  statesmen,  metropolitan  and  rural  customs,  &c." 
"  Mr.  Colton  has  given  us  a  work,  which  develops  no  ordi- 
nary talent— entertaining  to  one  class,  instructive  to  another,  inter- 
esting and  useful  to  all." — Knickerbocker. 

"  We  take  leave  to  recommend  this  book  to  all  such  as  like  to 
have  useful  information  blended  with  entertainment  in  what  they 
read.  The  writer  was  long  enough  m  the  country  and  among  the 
people  he  describes,  to  acquire  facts  correctly,  and  form  just  opinions, 
and  his  candour  appears  to  be  very  great.  His  accounts  of  men  and 
manners  generally  are  clever  and  amusing  ;  and  he  has  shown  much 
Bkill  in  the  selection  of  such  topics  as  will  be  most  likely  to  combine 
novelty  and  interest  to  American  readers." — New-York  Gazette. 


ii  CoUon's  "  Four  Years  in  Great  Britain." 

"  The  general  strain  of  remark  in  these  volumes  is  grave,  and 
their  tendency  salutary  to  the  cause  of  truth  and  virtue.  The 
pages  of  our  author  cannot  be  perused  without  leading  us  to  think 

and  feel." "  The  picture  which  these  volumes  unfold  of  the 

church  of  England,  is  a  work  of  no  ordinary  merit.  We  thought  our- 
selves prepared  for  a  statement  of  the  enormous  wealth  of  the  estab- 
lishment ;  yet  the  development  was  astounding We  must 

accede  to  Mr.  Colton  the  palm  of  having  laken  all  pains  to  attain  a 
just  conclusion.  He  was  not  ignorant  of  the  difficulties  attending 
this  subject.  He  has  furnished  us  with  the  means  of  estimating  the 
expense ;  and  with  the  scrutiny  of  a  Bentham,  he  has  compared  the 
wealth  of  the  English  church  with  the  revenues  of  France,  Spain, 
and  Rome,  and  calculated  the  expense  of  Christianity  in  different 

countries." "  Mr.  Colton,  in  our  view,   betrays  neither 

scantiness  of  knowledge,  nor  narrowness  of  view."     "Our 

critics  must  do  their  part  towards  rendering  every  traveller  an  Irving 
in  manner  and  a  Colton  in  matter." — Literary  and  Theological  Review. 

"  We  perceive  that  the  public  press,  as  well  as  common  rumour,  is 
universally  speaknig  in  terms  of  decided  and  strong  approbation  of 
Mr.  Colton's  work.  The  attention  it  has  excited,  and  the  commend- 
ation it  IS  receiving,  are,  perhaps,  unrivalled  for  a  work  of  the  kind, 
in  the  space  of  one  weeic  after  its  publication." — New-  York  Observer. 

"Of  Four  Years  in  Great  Britain  we  have  heard  but  one  uni- 
versal expression  of  approbation.  Indeed,  its  pleasing  and  unaffected 
style,  its  simple  and  unpretending  relation  of  facts  and  impressions, 
and  its  short  and  pithy  descriptions,  render  it  agreeable  to  every 
reader  ;  and  to  an  American  the  adventures  and  opinions  of  a  country- 
man in  and  with  regard  to  Old  England,  must  be  peculiarly  interest- 
ing. Its  sentiments  on  religion,  and  particularly  with  regard  to 
church  estabUshments,  are  gratifying  to  a  Christian  and  liberal-minded 
community — and  thepohtician  may  gather  from  its  details  of  British 
resources,  politics,  and  jurisprudence,  much  useful  information." — 
Brooklyn  Advertiser. 

"  Let  those  who  want  to  know  what  Great  Britain  is,  from  the 
throne  down  to  menials  of  the  lowest  condition,  what  are  the  fruits 
of  her  monarchy,  her  aristocracy,  her  church  and  state — let  those 
who  wish  to  have  set  before  them  lively  and  graphic  pictures  of 
society,  of  men,  of  manners,  of  things,  so  as  to  see  them  without  the 
trouble  and  expense  of  going  abroad — let  those  who  are  fond  of  trav- 
elling v/ith  the  traveller,  of  seeing  with  his  eyes,  of  hearing  with  his 
ears,  and  of  enjoying  with  him  the  agreeable  things  of  town  and 
country — in  England,  Scotland,  and  Ireland — read  this  book.  We 
did  not  think  so  much  could  be  said  of  Great  Britain  which  we  did 
not  know.  Mr.  Colton  has  made  it  all  a  fresh  and  new  story.  It  is 
a  contribution  for  which  the  public  will  thank  him.'' — National  Intel- 
ligencer. 

"This  work  bears  intrinsic  evidence  of  candour.  Yet  it  is  to  be 
observed,  and  much  to  the  author's  credit,  that  to  spy  out  the  naked- 
ness of  the  land  has  by  no  means  been  his  object.  If  he  saw  much 
to  censure,  he  has  good  sense  enough  and  gentlemanly  feeling,  to 
know  that  censurable  points  are  not  the  most  interesting  materials 
whereof  to  make  a  useful  book.  An  entertaining  book  he  has 
assuredly  made— eminently  so." — New-York  Times. 


ColtorCs  "  Four  Years  in  Great  Britain^  ill 

"  Mr.  Colton  seems  to  have  possessed  such  excellent  judgment  in 
finding  out  scenes  and  objects  worthy  of  a  traveller's  attention — so 
much  tact  in  avoiding  the  hackneyed  and  coininonphce — and  he  de- 
scribes what  ho  saw  with  such  vivacity  ;  and  more  than  all,  he  has 
so  many  personal  anecdotes  to  tell  of  his  own  adventures  among 
beggars,  and  coachmen,  and  landlords,  and  peasants,  and  gentlemen 
and  ladies,  and  he  tells  them  with  so  much  pomt  and  good  humour, 
that  the  reader  feels  as  much  at  home  with  him  as  though  he  were 
an  old  acquaintance.  One  thing  we  like  him  for  especially  ;  and 
that  is,  for  giving  such  copious  details  as  he  does  of  scenes,  and  per- 
sons, and  classes  of  society,  out  of  the  common  routine  of  travellers 
in  England  ;  and  this,  of  course,  is  to  be  ascribed  in  a  great  measure 
to  the  lengtli  of  time  employed  in  picking  up  his  knowledge.  Four 
years  in  England  are  enough  to  furnish  materials  for  a  dozen  vol- 
umes ;  it  may  easily  be  conceived,  then,  how  richly  two  volumes 
must  be  filled,  wheie  such  an  ample  stock  of  recollections  existed. 
In  a  word,  we  like  Mr.  Colton's  book,  and  we  think  all  other  readers 
will  like  it  too." — New-  York  Evening  Star. 

"  We  have  looked  through  these  volumes  with  a  deeper  interest 
than  we  had  anticipated  in  opening  them,  and  we  lay  theni  down 
with  the  impression,  that  they  are  destine<l  to  exercise  a  most  salu- 
tary inlluence  on  the  state  of  public  opinion  in  this  country — an  in- 
fluence nevermore  needed  than  at  this  time,  when  the  criticisms  of 
British  officers  on  half-pay,  curates  wanting  parishes,  female  specu- 
lators who  have  failed  in  making  their  fortunes  among  us,  as  well  as 
actrfsses  who  have  succeeded,  have  nearly  frightened  the  timid,  the 
thoughtless,  the  vulgarly  genteel,  from  their  propriety,  and  driven 
them  to  the  conclusion  that  there  must  be  something  wrong  in  the 
very  constitution  of  society  on  this  side  the  Atlantic,  or  there  could 
not  be  so  great  ado  about  it.  To  all  such  we  urgently  recommend 
the  perusal  of  Mr.  Colton's  book,  with  the  confident  anticipation  that 
it  will  aflford  a  radical  cure  for  their  diseased  fancies.  The  author  has 
returned  to  this  country  purely  and  exultingly  an  American.  On  the 
great  questions  of  liberty  and  absolute  political  equality  as  contrasted 
with  monarchy  and  aristocracy — entire  freedom  and  non-interference 
in  religion  as  contrasted  with  a  union  of  church  and  state— he  is  in 
heart  and  soul,  in  judgment  and  feeling,  with  his  country  and  her 
institutions ;  and  his  convictions  are  expressed  with  a  manhness 
which  contrast  most  forcibly  with  the  ignorant  and  volatile  gossip, 
the  small  witticism,  and  the  gross  outrage  of  domei*tic  privacy  and 
confiding  hospitality,  which  have  characterized  the  herds  of  English 
works  on  America.  The  vein  of  seriousness  in  which  the  whole  is 
conceived  will  not  impair  the  pleasure  even  of  the  habitually  thought- 
less, while  it  will  heighten  the  confidence  of  all  in  its  statements, 
and  their  respect  for  its  conclusions." — The  New-Yorker. 

"  This  pleasing  book  reminds  us  sometimes  of  the  simplicity  of 
Goldsmith's  V'lcar,  and  sometimes  of  the  sensitiveness  of  Sterne. 
Mr.  Colton  has  much  too  that  is  solid  and  discriminating  in  his 
sketches ;  and  his  style  and  character  unfold  so  agreeably,  that  one 
feels,  at  length,  as  if  in  converse  with  a  friend." — Southern  Rose  Bvd. 

*'  Decidedly  the  best,  most  sensible,  and  entertaining  description 
of  English  scenery,  manners,  antiquities,  distinguished  men,  and 
political  peculiarities,  that  has  ever  been  published,  in  this  country 
at  least,  is  a  work  in  two  volumes,  by  the  Rev.  Calvin  Colton."— 
New-  York  Commercial  Advertiser  and  Spectator. 


iv  Coltoivs  "  Four  Years  in  Great  Britain.'''* 

"  The  book  differs  materially  and  advantageously  from  ordinary 
memoranda  of  travels  in  this  particular,  that  instead  of  giving  a  con- 
tinuous narrative  of  all  Ms  movements,  necessarily  embracmg  much 
tedious  and  uninteresting  detail,  he  has  made  up  his  work  somewhat 
after  tiie  fashion  of  a  sketch  book,  in  distinct  chapters,  each  containing 
a  description  of  some  interesting  scene,  or  incident,  or  person,  or  class 
of  soc-.3ty.  Mr.  Colton  has  contented  himself  with  descnbmg  what 
he  saw  in  such  language  as  any  sensible,  well-educated  man  would 
use,  who  had  eyes  to  see,  and  a  soul  to  feel  withal,  but  no  particular 
ambition  to  figure  as  a  turner  of  magmloqiient  paragraphs,  therein 
also  differing  materially  from  the  multitude  of  tourists,  who  are  mar- 
vellously given  to  '  gild  refined  gold  and  pamt  the  lily.'  " — New-  York 
Mercantile  Advertiser. 

"  Two  as  pleasant,  entertaining  volumes  as  one  mignt 

wish  to  read ;  and,  strange  to  say,  as  strongly  marked  with  novelty 
of  detail  as  any  other  characteristic,  after  all  the  multitude  of  books, 
letters,  and  impressions,  and  descriptions,  with  which  the  public  has 
been  favoured  for  many  years  past  by  all  manner  of  tourists.  The 
principal  cause  of  this  freshness  both  of  matter  and  manner  is,  that 
very  thing  which  at  first  sight  one  would  suppose  most  incompatible 
with  it,  VIZ.,  the  length  of  the  author's  sojourn  among  the  people  he 
describes.  Ordinary  travellers  merely  go  scampering  through  the 
country,  noting,  of  course,  only  the  prominent  points  which  he  in 
the  accustomed  track.  Mr.  Colton  was  there  four  years,  and  had 
time  to  go  looking  for  new  things,  and  to  make  repeated  and  deUbe- 
rate  investigations  of  those  of  which  others  have  given  us  mrrely 
the  results  of  a  few  hurried  glances.  Mr.  Colton's  descriptions  both 
of  men  and  thixigs  are  certainly  very  clever,  hvely,  graphic,  and  enter- 
taining; and  he  has  collected  facts,  pohtical,  statistical,  &c.,  which 
are  curious  and  valuable." — Morning  Courier  and  New-York  Enquirer, 

"  Among  the  numerous  works  of  this  class,  we  have  rarely  met 
with  any  which  we  havs  read  with  more  pleasure  than  the  volumes 
now  presented  to  our  perusal  under  the  above  title.  Candid  in  his 
opinions  and  judicious  in  his  observations,  the  writer  has  brought 
toget'  'r  a  large  mass  of  information  respecting  those  subjects  which 
are  most  interesting  to  an  American  reader.  The  minuteness  of  his 
descriptions  tends  to  impres^j  very  forcibly  upon  the  mind  those 
scenes  of  which  he  treats  ;  and,  while  looking  over  the  different 
chapters  in  which  Mr.  Colton  speaks  of  the  coronation  and  other 
splendid  sights  of  this  kind,  we  can  almost  imagine  ourselves  a  be- 
holder of  the  spectacle." — American  Traveller. 

"  We  have  read  with  pleasure  '  Colton's  Four  Years  in  Great 
Britain.'  It  is  an  instructive  and  interesting  work.  The  author 
exhibits  much  shrewdness  and  accuracy  of  observation  ;  and  there 
is  a  uniform,  moderate  tone — an  absence  of  exaggeration  throughout 
the  book,  which  ensures  the  confidence  of  the  reader.  The  picture 
presented  of  the  wealth,  magnificence,  pervading  comfort,  and  civ- 
ihzation  of  England  is  very  striking.  Tlie  extreme  beauty  and  high 
cultivation  of  the  country,  the  splendid  rehcs  of  former  times,  the 
perfection  of  roads  and  coaches,  the  gorgeous  pageantries  of  the 
most  magnificent  court  of  the  world,  the  security  of  property  an(f 
person,  and  the  elegance  and  refinement  of  the  higher  classes  of 
society,  are  all  described  and  commented  upon  with  the  enthusiasm 
and  delight  which  their  contemplation  is  calculated  to  inspire  in  a 
benevolent  and  cultivated  mind." — National  Gazette. 


^   c:?  .^r^/. 


.y. 


T  II  O  U  G  II  T  S 


RELIGIOUS       STATE 


COUNTRY; 


REASONS  FOR   PREFERRING    EPISCOPACY 


REV.     C  A  L  Y  r  N     0  0  I  T  0  i\. 


SEC  O  ND      E.DJ,ri-0  N. 


NEW-YORK 


PUBLISHED     BY    HARPER    &     BROTHERS, 
NO.      82     CLIFF-STREET. 


MDCCCXXXVL 


[Entered,  according  to  Act  of  Congress,  in  the  year  1836,  by 

Harper  &  Brothers, 
in  the  Clerk's  Office  of  the  Southern  District  of  New -York.] 


CONTENTS. 


Introduction page  11 


CHAPTER  I 

Changing  religious  Connexions — INew  aspects  of  Religion  in  Amer- 
ica— Defects  of  Presbyterianism  and  Congregationalism      .     .  21 


CHAPTER  H. 

Consideration  of  the  common  and  popular  Objections  to  Episcopacy 
and  to  the  general  Economy  of  the  Episcopal  Church     ...  77 


CHAPTER  HI. 

Consideration  of  Objections  to  the  Liturgy,  and  to  other  Forms  and 
Modes  of  Episcopal  Worship 104 


CHAPTER  IV. 
Consideration  of  the  Claims  of  Episcopacy 145 

CHAPTER  V. 

The  new  and  extraordinary  Religious  state  of  the  Country   .    .  166 

CHAPTER  VI. 

The  proper  Design  and  Value  of  religious  Creeds  in  connexion  with 

Church  Polity  and  Government 181 

A3 


INTRODUCTION. 


Inasmuch  as  it  has  been  supposed  by  some,  that  the 
author  of  these  pages  has  made  certain  demonstrations 
with  his  pen  against  that,  which  he  now  adopts  and  ad- 
vocates, it  is  not  unhkely,  that  his  consistency  will  be 
drawn  in  question.  Admitting  that  he  has  manifested 
such  an  inclination,  it  can  only  be  said,  that  he  has 
changed  his  opinion,  which  is  in  part,  the  design  of  this 
book  to  set  forth,  with  the  reasons  thereof.  If  he  has 
written  against,  and  in  the  conflict,  or  in  any  train  of 
consequences,  has  been  convinced,  that  his  former  posi- 
tion was  wrong,  the  least  atonement  he  can  make  is  to 
honour  what  he  now  regards  as  truth  with  a  profession 
as  public  and  a  defence  as  earnest,  as  any  other  doings 
of  his  on  the  other  side.  It  is  due  to  himself  to 
say  and  to  claim,  that  while  he  remained  a  Presbyte- 
rian, he  was  an  honest  one  ;  and  it  would  be  very 
strange,  if  he  had  never  said  or  done  anything  to  vindi- 
cate that  ground.  Doubtless  he  has.  He  may  now 
be  an  equally  honest  Episcopalian  ;  and  charity  would 
not  require  him  to  assert  it. 

But  the  things  referred  to  in  the  author's  previous 
public  statements,  are  not  exactly  what  has  been  sup- 
posed. The  author  does  not  deny — he  has  given  suffi- 
cient proof — that  the  existence  and  operation  of  the 
church  estabUshment  in  England,  or  the  union  of  church 
and  state  there — has  been  treated  by  him  as  an  evil,  and 


12  INTRODUCTION. 

a  grievous  one.  Those  who  have  been  accustomed  to 
read  his  communications  in  the  columns  of  a  New- 
York  weekly  journal,  while  he  was  in  London,  must 
have  observed,  that  his  later  impressions  on  this  and 
other  kindred  topics  differed  somewhat  from  the  earher ; 
that  although  he  never  ceased  to  regard  the  union  of 
church  and  state  as  an  evil,  he  became  more  and  more 
convinced,  that  reform  in  this,  as  in  other  bad  conditions 
of  British  society,  to  be  safe  must  be  slow  ;  and  that  it 
was  impossible  to  sevo»r  church  and  state  at  a  single 
blow,  without  great  hazard  to  public  interests — without 
dissolving  society  itself.  He  has  in  those  communica- 
tions compared  the  union  of  church  and  state  in  Great 
Britain  to  the  warp  and  woof  of  their  clothing  fabrics, 
and  given  his  opinion,  that,  as  the  withdrawal  of  either 
part  of  such  a  work  would  destroy  it,  so  an  entire  and 
instantaneous  severance  of  the  church  from  the  state  in 
Great  Britain,  as  to  all  the  ramifications  and  combina- 
tions of  their  union,  would  be  equally  ruinous  and 
frightfully  disastrous.  From  the  earliest  periods  of 
their  civilization,  religion  and  the  church  have  always 
been  subjects  of  parliamentary  legislation,  and  are  inter- 
woven with  the  whole  structure  of  society  ;  so  that  the 
jurisdiction  ecclesiastical  is  a  distinct  department  of  the 
civil  code,  and  requires  the  devotion  of  a  man's  life  to 
become  an  eminent  lawyer  or  judge  in  the  court  of 
Doctors'  Commons,  London.  It  will  be  evident,  there- 
fore, at  a  glance,  that  society  thus  constituted  will  not 
bear  to  have  this  all  pervading  element  thoroughly 
ejected  at  once.  It  cannot  be.  But  there  may  be  re- 
form, so  far  as  it  operates  to  the  disadvantage  and  op- 
pression of  any  class  of  the  community  ;  and  there 
should  be. 

The  author  has  ever  felt  and  manifested  a  deep  sym- 
pathy for  those,  who  are  oppressed  by  the  operation  of 
the  church  establishment  of  England.  His  sympathies 
carried  him  so  far  in  his  earlier  communications  on  this 


INTRODUCTION.  18 

subject,  as  to  find  fault  with  the  better  and  more  exem- 
plary class  oi^  clergymen  in  the  Church  of  England, 
when  he  thought  their  zoal  for  the  establishment  blinded 
them  to  a  sense  of  justice  towards  Dissenters  ;  and 
when  he  saw  them  takmg  their  stand  against  those  de- 
grees of  reform,  which  were  necessary  to  remove  the 
most  obvious  occasions  of  complaint.  And  he  is  of  the 
same  opinion  still,  though  he  no  more  doubts  the  hon- 
esty of  those  excellent  men,  or  their  sincere  concern  for 
the  interests  of  religion,  than  he  doubts  the  virtue  of  the 
standing  order  in  the  state  of  Connecticut,  when  they 
took  their  stand  against  the  proposal  to  place  all  Chris- 
tian sects  on  an  equal  footing.  The  cases  are  precisely 
parallel ;  and  the  same  scene  is  now  acting  over  in 
England.  In  the  same  manner  as  in  Connecticut,  both 
parties  will  be  glad  when  they  are  through  with  it ;  and 
it  will  be  seen  and  admitted  on  all  hands,  that  they  who 
claim  to  support  only  the  religion  of  their  own  choice, 
do  it  with  good  reason  ;  and  that  it  is  better  for  society 
to  allow  this  privilege  to  all. 

It  is  possible,  indeed,  that  in  finding  fault  W'ith  those, 
who  have  set  up  the  claims  of  the  Church  of  England 
against  these  rights,  the  author  may  have  indulged  in 
expressions  of  disrespect  for  the  church  itself.  It  was 
very  natural  for  an  American  to  do  so,  when  he  saw  the 
vices  of  such  an  establishment.  But  though  he  may 
have  done  this  incidentally  and  in  a  slight  degree,  the 
main  current  and  bearing  of  his  strictures  on  that  church 
have  had  respect  to  its  character  and  operations,  as  a 
state  institution.  It  must  have  been  seen,  that  he  opens 
and  concludes  his  chapter  on  the  Church  of  England, 
in  his  "  Four  Years  in  Great  Britain,"  with  a  disclaimer 
against  being  supposed  as  meddling  with  the  question  of 
Episcopacy.  His  design  in  that  collection  of  facts  Avas 
to  show  the  evils  of  uniting  church  and  state,  that  it 
might .  serve  as  a  warning  to  our  country,  so  far  as  it 
might  be  noticed.  If  any  persons  may  have  identified 
2 


14  INTRODUCTION. 

these  evfe,  or  any  part  of  them,  with  Episcopacy,  it  is 
not  the  author's  fault ;  he  has  never  done  it  himself. 
That  Episcopacy  is  the  estabUshed  Church  of  England, 
is  an  accident.  Presbyterianism  is  the  estabhshed  re- 
ligion of  Scotland,  and  of  some  parts  of  the  North  of 
Europe.  So  was  it  of  England  under  the  protectorate 
of  Cromwell.  No  matter  what  had  been  the  form  of 
the  established  religion  of  Great  Britain,  in  the  same 
circumstances  the  results  must  have  been  substantially 
the  same.  It  is  not  Episcopacy  that  has  induced  these 
evils,  but  the  vicious  and  impracticable  plan  of  uniting 
church  and  state  for  the  benefit  of  society. 

There  is  an  incidental,  though  important  topic,  brought 
under  notice  in  these  pages,  the  treatment  of  which  in 
this  place  may  also  give  occasion  to  arraign  the  author's 
consistency,  viz. — revivals  of  religion.  It  is  known, 
tiiat  while  in  England  he  wrote  and  published  a  book, 
as  an  advocate  of  revivals.  By  the  fifth  chapter  of  the 
present  volume,  it  might  seem,  that  he  has  altered  his 
opinion.  On  one  particular  point  of  some  importance 
in  the  theory  of  revivals,  viz.  special  effort,  he  has 
changed  his  views ;  and  now  believes,  that  uniform, 
well  ordered,  and  persevering  efforts,  to  rouse  from  leth- 
argy on  the  one  hand,  and  on  the  other  to  attemper, 
guide,  and  control  overheated  excitements,  is  the  best 
economy  for  the  interests  of  religion  and  the  salvation 
of  souls.  Formerly  the  author  did  think  well  of  spe- 
cial effort,  and  has  advocated  the  principle  in  his  Eng- 
Hsh  work  on  American  Revivals ;  but  the  excess  to 
which  it  has  been  carried  in  this  country,  and  its  disas- 
trous consequences,  have  compelled  him  to  pause,  and 
in  that  item  of  opinion  to  modify  his  views.  In  com- 
pany with  the  great  majority  of  Presbyterian  and  Con- 
gregational clergymen  in  this  country,  the  author  has 
always  sympathized  with  that  class  of  revivals,  which 
he  undertook  to  advocate  in  England ;  and  to  this  time 


INTRODUCTION.  15 

he  has  suffered  no   change  of  opinion   in   this  partic- 
u\ar. 

But  it  is  now  placed  beyond  a  doubt  before  the  pub- 
he,  that  the  great  majority  of  religious  excitements  in 
this  country,  called  revivals,  have  entirely  changed  their 
character  :  they  are  not  ^vhat  they  used  to  be.  In  the 
author's  work  on  this  subject,  published  in  London,  he 
took  some  notice  of  these  new  proceeding.^,  and  ex- 
pressed directly  and  indirectly  his  anxiety  and  diflidence 
in  regard  to  them.  Since  that  time  his  opinion  has 
ripened  to  conviction,  that  they  are  undesirable  and  in- 
jurious ;  and  of  course  the  peculiarities  appertaining  to 
them  have  in  his  mind  fallen  into  a  corresponding  dis- 
respect. His  opinion  of  revivals  has  not  been  changed  ; 
it  is  the  mode  of  originating  and  conducting  them,  which 
extensively  prevails,  from  which  he  dissents.  In  the 
hght  of  this  explanation  it  will  be  seen,  that  there  is  no 
inconsistency  between  his  present  and  former  vievv  s  on 
this  great  subject,  with  the  single  exception,  already 
specified,  of  giving  up  the  principle  of  special  effort. 
He  resigns  the  opinion  in  favour  of  special  effort,  prin- 
cipally in  view  of  facts  belonging  to  the  recent  religious 
history  of  this  country ;  and  believes,  that  more  can  be 
accomplished  for  the  cause  of  religion  by  a  uniform 
than  a  fitful  career. 

In  another  work,  The  .Americans,  hij  an  Jlmerican  in, 
London,  the  present  author  devoted  a  chapter  to  the  re- 
moval of  sundry  aspersions,  which  in  England  had  been 
cast  upon  the  developments  of  religion  in  America,  as 
he  considered  unjustly.  He  was  called  upon  from  the 
most  respectable  quarters,  and  consented.  That  effort, 
however,  so  far  as  it  related  to  religion,  was  of  the  nature 
of  an  apology ;  it  was  not  an  attempt  to  recommend  or 
establish  anything  ;  but  to  wipe  away  aspersions.  There 
may  be  incidental  betrayals  of  opinion  ;  but  it  was  not 
an  object  to  declare  opinion  as  to  the  expediency  of 
the  practices,  which  had  been  scandahzed.     It  was  vir- 


16  INTRODUCTION. 

tually  the  proof  of  a  negative  ;  that's  all  ;  which  ordi- 
narily is  not  an  easy  task.  The  author  is  not  aware, 
that  there  is  any  ground  for  the  charge  of  inconsistency 
in  that  quarter.  He  has  not,  however,  taken  the  trouble 
of  reviewing  his  own  record  ;  but  relies  upon  a  pre- 
sumption based  upon  the  object  then  in  view. 

That  an  industrious  caterer  should  be  able  to  make 
an  array  of  things,  that  have  dropped  from  the  author's 
pen,  somewhat  at  variance  with  his  present  views,  as 
brought  out  in  this  volume,  is  very  possible.  One  prin- 
cipal object  of  these  pages  is  to  give  reasons  for  a 
change  of  opinion.  The  author  can  never  deny  his 
own  Utera  scrijjta,  even  though  it  be  brought  in  to  neu- 
tralize his  own  antagonist  opinions.  He  has  honestly 
given  his  reasons  for  an  honest  change  in  his  views,  in 
opposition  to  views  formerly  entertained  with  equal  hon- 
esty ;  and  they  must  go  for  what  they  are  worth.  He 
can  neither  claim,  nor  solicit  any  indulgence,  but  the 
award  of  an  honest  public. 

Of  one  thing  the  author  feels  a  good  degree  of  con- 
fidence : — That  none  of  his  former  friends  will  accuse 
him  of  a  bad  spirit,  nor  generally,  if  at  all,  of  a  want  of 
fairness.  Doubtless  he  may  be  open  to  criticism  ;  but 
not  to  the  charge  of  having  gone  into  the  discussion  of 
this  subject  under  the  influence  of  passion,  or  of  feel- 
ing. He  has  simply  laid  down  a  comprehensive  copy 
of  his  own  thoughts  and  reasonings  on  the  question,  and 
delineated  the  path,  from  beginning  to  end,  by  which  he 
came  to  the  result.  As  few  are  led  into  such  trains  of 
reasoning  independently  of  the  influence  of  society,  it  is 
quite  likely,  that  many  minds  will  sympathize  with  the 
author,  if  not  in  all,  yet  in  some  of  his  thoughts.  His 
object  in  all  his  statements  has  been,  as  far  as  possible, 
to  keep  upon  ground  that  is  common,  so  as  to  secure 
assent  and  conviction  without  the  toil  of  argument 
What  everybody  sees,  they  think  they  know ;  and  if  a 


INTRODUCTION.-  17 

book  in  their  hands  states  what  accords  with  their  own 
observations,  it  is  ordinarily  inore  a;rref!al)Ie  than  that 
which  is  tar  fetched,  and  the  truth  of  which  is  not  so 
manifest  at  a  ghuice. 

The  author  has  adopted  and  cherishes  with  great 
fondness  the  opinion,  that  all  differences  about  religion, 
its  doctrines,  and  economy  may  be  discussed  in  good 
temper — without  disturbance  of  personal  feeling  or  pub- 
he  tranquillity  ;  and  if  he  has  not  exemplified  this  in- 
nocent spirit,  it  is  not  because  he  has  not  endeavoured 
to  do  it.  His  own  conscience  anticipates  the  award  of 
moderation,  at  least,  whatever  may  be  thought  of  his 
reasonings.  If  anybody  shall  be  able  to  point  out  a 
departure  from  this  rule,  it  will  be  to  him  a  subject  of 
regret,  and  a  proof  that  we  "  know  not  what  manner  of 
spiri't  we  are  of"  For  if  he  is  confident  of  anything, 
it  has  been  on  this  point.  Not  feeling  anxious,  it  is 
hardly  possible  that  he  should  have  betrayed  anxiety. 

The  usual  train  of  argument  on  this  subject  has  been 
almost  entirely  omitted,  with  the  exception  of  the  fourth 
chapter — on  the  claims  of  Episcopacy  ;  and  that  makes 
Ro  pretension  to  an  argument  in  detail,  but  is  merely  a 
comprehensive  statement  of  the  current  of  the  authors 
thoughts  on  the  subject,  suggesting  rather  than  present- 
ing proof.  The  author's  main  design  has  been  to  ad- 
dress himself  to  the  present  time  and  to  the  present  state 
of  the  religious  public,  in  such  manner  and  form,  and 
with  such  developments,  as  may  be  appreciated  without 
effort.  He  has  proceeded  on  the  principle,  that  there 
are  certain  things,  which  the  public  generally  observe, 
and  which,  when  brought  out  before  them,  will  obtain  a 
general  verdict,  that  it  is  even  so  ;  and  that  the  public 
will  perceive,  that  to  be  felt  they  only  required  to  be 
stated. 

The  pertinency  of  the  last  chapter  to  the  general  pur- 
pose  of  this    volume,  may  not,  perhaps,  be  so  obvious 
at  first  sight.     But  as  it  was  the  use  made  of  the  prin- 
2* 


18  INTRODUCTION. 

ciple  discussed  there,  in  the  religious  connexion  from 
which  the  author  has  separated,  whirh  constituted  one 
of  the  leading  causes  of  turning  his  attention  to  the 
subject  and  claims  of  Episcopacy,  it  was  natural  for 
him  to  notice  it.  It  will  be  seen,  also,  that  peculiar  cir- 
cumstances of  the  present  time  have  made  it  a  subject 
of  absorbing  interest  to  the  public. 

The  author  feels,  that  it  is  due  to  himself  to  observe 
distinctly,  that  in  the  comparisons  he  has  made  in  the 
second  chapter  between  Episcopacy  and  other  religious 
institutions  of  the  country,  in  the  estimate  of  their  com- 
parative powers,  it  is  most  remote  from  his  design  to 
depreciate  the  merits  or  importance  of  any  of  these  or- 
ganizations. There  is  no  one  of  them,  that  he  has 
named,  which  he  does  not  hold  in  high  respect ;  not 
one,  which  he  does  not  regard  as  highly  important  in  its 
place ;  not  one,  for  whose  prosperity  he  does  not  ear- 
nestly pray  ;  and  he  regards  them  all  and  many  others 
not  named,  as  providential  developments  of  the  religious 
enterprise  and  energy  of  the  community.  Any  slight 
criticisms  he  may  have  made  are  not  to  be  taken  as  de- 
tracting aught  from  this  high  estimation  and  this  praise. 
The  author  believes,  indeed,  that  they  will  continue  to 
undergo  gradual  changes,  as  they  have  heretofore  done, 
for  the  better  ;  and  wherein  they  have  erred,  their  errors 
will  be  corrected.  Their  existence,  progress,  and  in- 
fluence have  demonstrated  one  great  and  practical  pro- 
blem, viz. — How  much  may  be  accomplished  by  social 
organization  and  combined  enterprise  ;  and  the  wisdom 
of  experience  will  doubtless  be  turned  to  a  profitable 
account.  It  may  not  be  necessary,  or  even  desirable, 
that  each  and  all  of  these  institutions  should  continue  in 
the  same  form,  or  under  the  same  name.  Having  re- 
solved the  problem,  of  what  can  be  done — or  rather, 
that  anything  desirable  may  be  accomplished  by  asso- 
ciation— they  may  themselves  be  resolved  into  other 
forms,  or  gradually  merged  into  other  institutions,  as 


INTRODUCTION.  19 

may  be  deemed  expedient.  Some  may  be  expanded, 
while  others  are  contracted  ;  they  may  be  increased  in 
number,  or  diminished  ;  but  the  matter  of  power  and 
influence  is  undoubtedly  in  them  ;  they  would  be  good 
for  nothing  if  it  were  not  so.  How  that  influence  may 
be  most  safely  invested  and  most  securely  applied,  will 
of  course  be  a  question  to  be  discussed  and  determined 
from  time  to  time,  as  the  exigences  of  society  and  the 
changes  of  opinion  may  require.  To  assume,  that  this 
point  is  not  to  be  discussed,  would  be  very  imprudent. 
It  is  ever  open,  and  will  remain  so.  It  is  not  the  au- 
thor's object,  in  the  chapter  referred  to,  to  settle  this 
question  ;  but  simply  to  remove  a  common  and  popular 
objection  to  Episcopacy,  as  involving  too  much  power, 
by  showing,  that  American  Episcopacy  has  in  fact  less 
power,  than  these  institutions.  The  author,  however, 
is  inclined  to  the  opinion,  that  the  lesson  taught  the 
church  by  these  efforts,  will  be  the  means  of  rousing 
her  to  take  that  lead,  with  which  she  was  originally  com- 
missioned ;  and  that,  when  she  shall  show  a  willingness 
to  do  the  work,  it  will  be  resigned  to  her  hands. 

Although  by  a  voluntary  act  the  author  separates  him- 
self from  his  former  brethren  by  an  Ecclesiastical  pale, 
he  will  not  be  divided  from  them  for  want  of  respect  and 
affection.  He  can  never  forget  who  were  his  parents  ; 
who  were  the  teachers  and  guides  of  his  youth  ;  who 
were  his  theological  instructers  ;  who  for  many  years 
were  his  brethren  and  fathers  in  "  the  ministry  of  recon- 
ciliation;" who  were  the  highly  valued  and  cordially 
esteemed  acquaintances  providentially  and  from  time  to 
time  made  in  that  circle  ;  who  are  the  many,  with  whom, 
in  this  country  and  in  England,  he  has  been  accustomed 
to  sympathize  on  all  Christian  themes,  and  with  whom 
he  has  often  "  taken  sweet  counsel"  and  prayed  ; — from 
all  these  he  does  not — he  cannot  turn  away  ;  but  will 
still  and  ever  be  with  them  in  heart,  in  faith,  in  prayer» 


20  INTRODUCTION. 

and  as  a  fellow  worker  in  the  "  kingdom  and  patience 
of  Jesus  Christ."  To  us  all,  "  there  is  one  Lord,  one 
faith,  one  baptism" — even  that  of  the  Holy  Spirit. 
Though  one  may  be  "  of  Paul,  another  of  Cephas,  and 
another  of  ApoUos,"  we  are  all  "  of  Christ."  We  can 
agree  to  differ,  in  all  that  is  unavoidable,  without  being 
unkind.  If  the  author  has  offended  in  any  word  of 
these  pages,  he  will  indeed  be  sorry.  He  has  tried  not 
to  do  so,  and  will  believe  that  he  has  succeeded,  till  it 
shall  otherwise  be  proved.  His  principles  he  has  been 
obliged  to  maintain  ;  but  his  friends  he  will  never  cease 
\o  respect  and  love. 

C.  COLTON. 
New-York,  May,  1836. 


REASONS,  &c. 


CHAPTER  I. 

Changing    Religious   Connexions  —  New  aspects  of  Religion    in 
America — Defects  of  Presbyterianism  and  Congregationalism. 

Changing  one's  religious  connexions  is  not  in  high 
credit.  Ordinarily  there  does  not  seem  to  be  much,  if 
any  good  resulting  from  it,  either  to  the  public,  or  to  in- 
dividuals ;  not  unfrequently,  and  perhaps  in  the  majority 
of  instances,  where  it  occurs  within  the  range  of  Chris- 
tian sects,  there  is  positive  evil. 

To  renounce  any  form  of  paganism  for  any  form  of 
Christianity,  will  be  approved  by  Christians,  at  least ; 
to  pass  from  one  Christian  sect  to  another,  is  an  indi- 
rect censure  on  that  which  is  left  behind,  and  a  compli- 
ment to  that  which  is  adopted ;  the  latter  is  gratified, 
the  former  feels  injured.  One  has  gained  what  the  other 
has  lost ;  but  the  public,  the  world,  even  in  a  religious 

point  of  view,  has   gained  little — perhaps  nothing it 

may  have  suffered.  It  is  doubtless  better,  for  the  most 
part,  that  accessions  to  the  best  and  most  useful  forms 
of  Christianity  should  be  made  from  those,  who  have 
not  attached  themselves  anywhere.  All  such  increase 
is  a  positive  gain  to  the  body  of  Christians,  and  to  so- 
ciety. In  this  way  the  true  church  of  God  may  ulti- 
mately, and  without  violence — without  disturbance  even 
among  the  different  sects  who  claim  to  be  right — absorb 
the  world. 


22  REASONS 

It  is  not  very  natural — nor  can  I  with  my  present 
views  feel  that  it  is  very  desirable — for  frequent  trans- 
fers to  be  made  from  one  section  or  pale  of  the  Christian 
community  to  another,  for  any  other  reason  than  the 
imperative  demands  of  conscience.  Then  it  is  suitable, 
and  if  credited,  will  not  in  any  case  be  dishonourable, 
nor  injurious  to  the  general  interests  of  religion,  except 
in  peculiar  circumstances. 

The  transfer  of  lay  members  of  Christian  societies 
from  one  to  another,  is  comparatively  of  less  importance, 
though  not  without  influence.  But  when  ministers 
change  their  relation,  their  conspicuous  standing  before 
the  pubhc  makes  an  impression.  The  pubhc  is  in  some 
measure  and  for  a  moment  startled.  It  is  undoubtedly  a 
responsible  step,  and  ought  to  have  good  and  strong  rea- 
sons to  support  it. 

I  frankly  confess,  that,  had  not  my  pastoral  relation 
been  providentially  broken  up,  and  motives  led  me  abroad, 
it  is  very  likely  I  should  not  have  been  shaken  or  dis- 
turbed on  this  question.  It  is  true,  indeed,  that  the 
same  events  in  the  United  States,  which  were  the  im- 
mediate occasion  of  challenging  my  attention  to  this 
subject,  would  necessarily  have  come  before  me.  But 
I  could  not  have  viewed  them  in  the  same  hght ;  I  could 
not  have  been  surprised  by  them ;  it  is  possible,  that  in 
company  with  scores  and  hundreds  of  my  ministerial 
brethren,  I  might  have  fallen  into  the  same  current,  and. 
sympathized  with  those  transactions  and  occurrences, 
which  are  now  rather  painful,  than  agreeable  to  contem- 
plate. 

But  at  the  very  moment  when  these  events  were  ki 
the  incipient  stage  of  their  career,  or  before  their  proper 
character  had  been  developed,  I  was  removed  to  a  dis- 
tant position — to  London.  Before  I  had  been  there  nine 
months,  I  became  the  expounder  and  advocate  of  Amer- 
ican revivals  of  religion  before  the  British  public — a 
very  presumptuous  office,  as  some  perhaps  might  think. 
But  I  was  led  into  it,  first,  by  yielding  to  special  and 
earnest  sohcitations  to  preach  on  the  subject ;  and  next, 
by  complying  with  similar  requests  to  give  the  substance 


FOR    EPISCOPACY.  23 

of  those  lectures  to  the  public.  But  it  was  revivals  of 
the  original  type,  which  I  advocated  ;  revivals,  in  the 
midst  of  which,  when  a  child,  my  own  heart  had  been 
touched  with  the  power,  and  kindled  with  the  affections 
of  religion ;  revivals,  where  the  pastors  were  the  sober 
guides  of  inquiring  minds,  praying  with  and  for  them ; 
where  reason  and  judgment  were  never  shocked,  but 
enlightened  and  left  upon  the  seat  of  their  influence, 
while  conscience  was  probed  and  challenged  to  the  per- 
formance o{  its  appropriate  office  ;  revivals,  of  a  charac- 
ter to  be  remembered  with  respect,  but  now,  I  fear, 
seldom  witnessed,  by  reason  of  a  spurious  and  unhappy 
leaven,  so  widely  diffiised  over  the  land,  which,  in  all 
religious  excitements,  prompts  and  too  often  succeeds  in 
introducing  extravagant  and  disastrous  measures.  My 
faith  in  revivals  was  strong ;  for  I  had  grown  up,  and 
laboured  as  a  minister,  in  the  midst  of  them  ;  and  with- 
out anticipating  the  unhappy  results  of  the  application 
of  new  and  extreme  measures  to  public  religious  ex- 
citements, I  of  course  ventured  upon  ground,  which  in 
present  light  I  should  have  trodden  with  more  reserve 
and  caution. 

When  I  returned  to  this  country  in  the  spring  of  1835, 
I  had  not  been  here  long  before  I  discovered  that  Amer- 
ica was  another  world  than  that,  which  I  had  left  behind 
me  in  1831.  Of  course  I  mean  principally  in  a  reli- 
gious point  of  view ;  I  might  add  in  some  others — in 
part  gratifying,  in  part  painful.  But  at  present  I  have 
only  to  do  with  the  religious  features  and  aspects  of  the 
country. 

When  T  had  concluded  to  go  abroad  in  1831,  being 
one  day  in  conversation  with  a  ministerial  brother  on  the 
advantages  and  disadvantages  of  foreign  travel,  he  inti- 
mated, as  a  common  impression,  "  that  it  is  prejudicial 
to  the  piety  and  Christian  character  of  our  ministers  to 
visit  England  and  the  Continent.  Indeed,"  said  he,  "  it 
sometimes  spoils  them."  I  confess  I  was  a  little  mor- 
tified at  the  expression  of  an  opinron,  which  seemed  to 
me  so  much  the  offspring  of  a  narrow  and  weak  mind. 
As  if  God  and  his  grace  are  not  the  same  everywhere  ; 


24  REASONS 

as  if  the  increase  of  knowledge  could  be  purchased  only 
at  the  expense  of  virtue  ;  and  therefore  ignorance  is  the 
safest !  I  had  been  home  but  a  few  days  before  I 
heard  a  Reverend  gentleman  confess  to  the  presiding 
officer  of  one  of  our  Anniversaries  at  New- York,  in  his 
speech  on  the  platform,  "  Sir,  I  have  been  guilty  of  the 
sin  of  going  abroad  !"  The  admonition  served  upon  me 
four  years  previous  was  very  naturally  suggested  by  this 
confession. 

Be  this  as  it  may,  a  righteous  imputation  or  an  un- 
worthy prejudice — and  if  a  prejudice,  not  very  honoura- 
ble to  our  country — it  is  doubtless  true,  that  foreign  travel 
enlarges  the  scope  of  one's  vision,  and  gives  him  new 
views  of  men  and  things.  Whatever  may  be  the  gen- 
eral fact,  it  can  be  owing  only  to  a  defect  of  virtue  in 
him,  if  it  does  not  fit  him  for  a  better  and  more  usefui 
sphere  at  home,  whenever  he  shall  return  to  it.  If  he  is 
a  statesman,  he  ought  to  be  a  wiser  and  better  states- 
man ;  and  if  he  is  a  patriot,  there  is  little  doubt  that  he 
will  be  so.  If  he  is  a  literary  and  scientific  man,  it 
ought  to  inspire  him  to  greater  diligence  in  his  pursuits  ; 
and  it  can  scarcely  fail  to  have  such  an  influence.  If 
he  is  an  artist,  let  who  will  laud  the  inspirations  and  suf- 
ficiency of  a  self-taught  genius,  a  visit  to  the  princi- 
pal capitals  of  Europe  is  indispensable  to  his  highest 
possible  attainments.  If  he  is  a  Christian,  or  a  Chris- 
tian minister,  I  see  no  necessary  reason  in  experience, 
or  within  the  range  of  my  observation,  why,  with  the 
world  before  him,  with  his  Bible  in  his  portmanteau,  with 
the  ocean  or  the  land,  town  or  country,  as  his  place  of 
prayer,  his  Christian  graces  should  not  be  improved  and 
invigorated,  with  the  increased  advantages  of  that  en- 
largedness  of  mind,  which  a  knowledge  of  the  world, 
seeing  it  as  it  is,  affords  him.  He  ought  to  have  a 
higher  and  a  stronger  character,  and  be  better  qualified 
for  influence  and  doing  good,  wherever  he  may  be. 

If,  however,  it  be  assumed  that  the  model  of  Christian 
and  ministerial  character,  intellectual  and  moral,  which 
is  the  unavoidable  doom  of  the  narrowest  possible  sphere 
of  action  and  observation,  is  of  course  and  always  the 


FOR    EPISCOPACY.  25 

best ;  and  that  a  proportionate  deterioration  of  character 
18  the  necessary  consequence  of  every  degree  of  exten- 
sion given  to  that  sphere,  other  things  being  e(jual, 
why,  then,  there  is  no  more  to  be  said,  inasmuch  as  an 
admitted  axiom  cannot  be  contested. 

With  regard  to  myself,  I  confess,  that  one  of  two 
things  must  have  been  true  on  my  return  to  my  native 
land — either  that  the  very  civil  and  courteous  augury 
of  my  friend  and  brother  had  come  to  pass  in  my  own 
person,  viz.  that  "  going  abroad  had  spoiled  me,"  or  else 
my  country  was  spoiled.  I  do  not  mean,  however,  that 
my  country  was  spoiled  in  everything,  nor  wholly  spoiled 
in  that  particular  to  which  I  allude.  But  I  do  mean, 
that  the  Presbyterian  and  Congregational  denomina- 
tions of  Christians,  to  which  I  had  ever  been  attached, 
and  in  which  I  felt  the  deepest  interest,  seemed  to  me, 
to  a  very  great  extent,  lying  under  the  blighting  desola- 
tion of  the  new  and  extravagant  measures,  by  which  re- 
ligious excitements  had  been  attempted  and  managed  on 
the  one  hand,  and  of  endless  and  bitter  theological  con- 
troversy on  the  other.  I  will  not  say,  that  I  was  shocked, 
because  it  came  before  me  gradually  ;  I  was  partly  pre- 
pared for  it  by  what  I  had  heard ;  yet  I  had  not  con- 
ceived the  extent  of  the  evil. 

It  was  impossible  I  should  not  pause  over  this  mel- 
ancholy picture,  as  I  approached  it,  and  was  about  to 
come  in  contact  with  it.  I  had  been  providentially  and 
for  a  time  eradicated  from  American  society,  and  had 
returned  to  plant  myself  again  in  its  bosom.  And  it  was 
the  Christian  ministry,  in  which  I  wished  and  felt  it  my 
duty  to  be  engaged.  But  almost  the  entire  mass  of  the 
body  of  Christians  to  which  I  belonged,  was  pervaded 
with  one  or  the  other  of  two  great  evils,  and  their  cog- 
nate ramifications — to  me  evils — from  which  my  taste, 
my  habits,  my  feelings,  my  whole  soul  revolted  :  extrav- 
agance and  controversy.  It  seemed  as  if  I  was  indeed 
*'  spoiled"  for  enjoyment  or  usefulness  in  that  connexion. 
For  the  fijst  time  in  my  life,  driven  by  the  considerations 
of  these  great  and  afflicting  results  staring  me  in  the 
face,  I  began  to  question  the  expediency  and  adequacy 
3  B 


26  REASONS 

of  that  system  of  church  organization,  which  had  not 
kept  out  these  evils,  and  apparently  could  neither  rem- 
edy nor  abate  them. 

It  is  singular,  and  singularly  true,  how  inconveniences, 
difficulties,  and  embarrassments,  inherent  in  a  system, 
and  necessarily  growing  out  of  it,  may  be  borne  for  years, 
perhaps  through  hfe,  and  the  cause  not  be  apparent  to 
those  who  suffer  these  disadvantages.  They  are  set 
down  as  evils  of  the  human  condition — the  lot  of  man — 
of  which  all  must  have  their  portion  in  some  shape. 

So  had  I  always  been  accustomed  to  view  the  evils 
of  Presbyterianism  and  Congregationahsm — for  it  cannot 
be  denied  that  there  are  some,  and  not  a  few,  of  a  grave 
character,  in  each  of  these  systems.  The  moment  that 
my  attention  was  challenged  to  the  defects  of  these  sys- 
tems, as  separate  wholes,  in  view  of  the  present  state 
and  prospects  of  religion  in  our  country,  it  was  natural 
and  unavoidable  for  the  mind  to  recur  to  past  experience. 
All  that  I  had  observed,  enjoyed,  suffered,  as  a  member 
of  the  Presbyterian  community,  and  in  the  experience 
of  a  Presbyterian  clergyman  for  many  years,  came  un- 
der review  in  each  particular  item  for  a  purpose  to  me 
entirely  new :  it  was  to  prove  the  system — and  so  far 
as  I  was  able,  to  do  it  in  the  light  of  comparison.  It  is 
true,  I  had  experience  on  one  side,  and  little  else  on  the 
other  but  theory  and  observation.  So  far,  indeed,  as 
the  forms  of  public  worship  are  concerned,  I  had  be- 
come quite  used  to  them  in  England  ;  my  prejudices 
against  them,  so  far  as  I  had  any,  and  which  were  never 
strong,  had  been  principally  subdued.  To  these  forms  I 
could  easily  be  reconciled  ;  nay,  I  had  discovered  in  them 
many  comparative  advantages  ;  had  enjoyed  much  satis- 
faction in  the  use  of  them  ;  had  even  attained  to  no  in- 
considerable degree  of  complacency  in  them  ;  and  in  this 
particular,  was  nearly  "  spoiled." 

The  abuses  and  enormities  of  the  English  church  es- 
tablishment my  eyes  were  open  to  :  I  had  seen  and  felt 
them  ;  had  sympathized  with  those  who  are  oppressed  by 
them  ;  but  my  own  good  sense,  what  little  I  have,  as  I 
think  will  be  the  case  with  every  sober  man,  had  distin- 


FOR    EPISCOPACY.  27 

guished  between  Episcopacy  and  this  accident — between 
its  own  proper  organization  and  this  adventitious  alUance 
— between  its  forms  of  worship  and  its  i)oliiical  connex- 
ion with  the  state  in  Great  JJritain.  This  relation,  in 
my  view,  is  not  natural,  but  unnatural,  and  no  less  unfor- 
tunate ;  and  although,  in  the  estimation  of  the  world,  this 
form  of  Christianity  is  vitiated,  and  necessarily  suffers 
on  that  account,  sober,  reflecting,  and  sensible  minds 
will  discriminate. 

Late,  and  in  many  respects  inconvenient,  as  it  might 
seem  for  me  to  agitate  this  question,  I  felt  that,  in  the 
existing  circumstances  of  our  country  and  of  the  world, 
it  should  be  viewed  as  a  great  public  question.  Inde- 
pendent of  its  claims  as  binding  on  the  conscience,  or  at 
least  as  more  satisfactory,  I  first  came  to  its  considera- 
tion in  the  light  of  expediency.  Formerly — and  I  know 
not  that  my  confidence  had  been  materially  shaken,  cer- 
tainly not  so  much  so  as  to  induce  me  to  entertain  the 
idea  of  change — I  had  thought  that  Presbytenanism  was 
the  best  organization.  But  when  I  returned  from  abroad 
after  an  absence  of  four  years,  a  period  most  prolific  in 
rapid,  important,  and  momentous  developments  of  Ameri- 
ican  society,  political  and  religious,  and  standing  in  all  the 
additional  light  of  a  distant  point  of  observation,  it  can- 
not be  a  subject  of  wonder,  it  was  natural,  unavoidable, 
that  these  new,  and  in  many  respects  painful  events, 
transpiring  in  the  experiment  and  history  of  the  Presby- 
terian church,  should  bring  my  mind  to  a  pause,  as  I  ap- 
proached and  felt  myself  c^)ming  in  contact  with  the 
reality.  Everybody  felt  and  acknowledged,  that  it  was 
bad,  unhappy,  and  threatened  to  be  ruinous. 

Of  course,  if  nothing  had  suggested  a  re-examination 
of  the  principles  of  Presbyterianism,  or  shaken  my  con- 
fidence in  them,  as  compared  with  the  principles  and 
operation  of  another  system,  these  occurrences,  viewed 
only  in  the  light  of  misfortunes,  should  have  bound  me 
stronger  to  my  former  connexion,  and  resolved  me  in 
company  with  my  brethren  to  redeem  it  or  die  with  it. 
It  would  be  unmanly,  pusillanimous,  to  desert  a  good 
C3-US;;  merely  because  it  is  in  difficulty.  But  in  the  case 
B  2 


28  '  REASONS 

of  the  leading  Christian  and  Protestant  sects  of  our  coun- 
try and  of  the  world,  they  are  all  interested  in  the  same 
great  cause  ;  they  acknowledge  each  other  as  brethren, 
although  they  appear  under  separate  standards.  It  is 
optional  with  every  Christian  to  resolve  in  his  own  con- 
science what  denomination  he  will  attach  himself  to,  and 
no  other  has  a  right  to  complain  of  his  choice.  In  the 
exercise  of  the  same  prerogative  he  may  transfer  his  re- 
lation from  one  to  another :  he  does  not  desert  the  cause  ; 
he  only  moves  and  acts  in  a  different  corps  of  the  same 
cathoUc  host. 

Of  late  years,  especially  since  I  have  been  abroad,  I 
have  been  led  to  an  examination  of  different  systems  of 
society,  civil  and  religious,  and  to  a  consideration  of  their 
comparative  merits.  Had  I  remained  a  pastor  in  one 
place,  it  would  have  been  impossible  far  me  to  make 
that  comparison  of  Presbyterianism  with  other  systems, 
which,  coming  as  I  did  from  a  distant  position,  it  was 
equally  impossible  for  me  not  to  make,  especially  in 
view  of  the  facts  which  suggested  it ;  and  having  go* 
upon  this  inquiry,  the  practical  operation  of  Presbyteriarv- 
ism  in  all  its  parts  and  as  a  whole,  as  it  lay  before  me 
in  the  experience  of  many  years,  came  at  once  and  una- 
voidably under  review.  I  had  seen  it  in  all  its  forms, 
and  in  the  practical  operation  of  all  its  principles,  in  a 
pastoral  life  of  ten  years,  and  from  the  lowest  to  the 
highest  court,  comprehending  the  powers  and  practice, 
of  the  church  Session,  of  Presbytery,  of  Synod,  and  of 
the  General  Assembly.  I  was  intimately  concerned  in 
the  revision  of  the  statutes  of  the  Presbyterian  church, 
as  a  member  cS  the  General  Assembly  for  two  years, 
while  that  business  was  in  hand.  I  have  sat  as  mod- 
erator of  different  courts  employed  in  public  investiga- 
tions and  trials  mider  these  laws,  in  all,  many  weeks, 
not  to  say  months,  and  in  some  instances  several  days 
in  succession. 

Of  course,  all  Presbyterians  consider  the  business  of 
these  courts,  from  the  lowest  to  the  highest,  necessary, 
and  so  have  I  been  accustomed  to  consider  them.  But 
I  tliink  I  may  safely  appeal  to  the  experience  of  every 
Presbyterian  clergyman,  that  for  the  most  part  the  busi- 


FOR    EPISCOPACY.  29 

wess  of  these  courts  is  unedifying,  uncomfortable — and 
none  more  so  than  that  of  the  (General  Assembly.  Nor  is 
it  the  experience  of  one  particular  year,  as  bemg  attributa- 
ble to  adventitious  circumstances,  but  of  year  after  year, 
and  it  aggravates  with  the  advance  of  years.  As  if  a 
church  were  a  civil,  and  not  a  spiritual  polity,  it  has 
seemed  to  me,  that  the  principle  of  governing  by  the 
letter  of  the  law  has  too  much  superseded  a  moral  in- 
fluence. Although  professional  counsel  is  prohibited,  a 
lawyer  seems  as  necessary  to  manage  a  case  of  discipline, 
and  carry  it  through  the  diiferent  courts  of  the  Presbyte- 
rian church,  as  in  criminal  processes  before  civil  tribu- 
nals. It  would  doubtless  be  a  great  saving  of  time  and 
of  bad  feeling,  if  lawyers  were  admitted,  and  no  others 
were  allowed  to  make  an  argument,  or  have  to  do 
with  testimony,  except  as  jurors.  I  have  known  a  case 
of  discipline,  in  the  trial  of  which  I  sat  as  moderator,  in 
the  two  lower  courts,  in  all  between  two  and  three  weeks, 
which  went  up  to  the  General  Assembly  a  third  time,  on 
account  of  some  little  informality  of  proceeding,  having 
been  twice  remanded,  burdening  the  records  of  every 
court,  and  occupying  much  of  their  precious  time  in  each 
hearing,  but  which  was  after  all  so  plain,  that  the  wags 
of  the  town  where  the  offender  lived,  and  not  without 
reason,  sent  me  a  message,  as  moderator  of  Presbytery, 

begging  that  we  would   not  turn  Mr.  out  of  the 

church  into  the  world,  for  the  world  were  afraid  to  have 
him  in  it !  I  mention  it  merely  to  show  how  law  has 
become  a  sad  evil  in  the  Presbyterian  church.  In  my 
experience  I  have  ever  found  it  to  be  so  ;  and  yet,  in 
the  maintenance  of  the  system,  there  seems  to  be  no 
remedy.  A  case  of  discipline,  originating  in  a  private 
quarrel,  which  might  be  decided  by  the  voice  of  a  pastor 
with  an  hour's  consideration,  with  justice  to  the  parties 
and  to  the  satisfaction  of  the  public,  is  liable  to  annoy 
and  vex  the  whole  Presbyterian  church  of  the  United 
States  for  a  succession  of  years,  merely  because  there 
is  so  much  law. 

There  is  another  case  and  application  of  law,  assumed 
3* 


30  HEASONS 

to  be  proper  and  expedient  in  the  Presbyterian  church, 
which  seems  at  this  moment  to  threaten  its  existence.  I 
mean  the  guarding  of  the  creed  to  all  the  nicety  of  its 
mmute,  grammatical,  and  verbal  distinctions.  Nothing, 
as  it  seems  to  me,  can  be  a  greater  abuse  of  creeds,  and 
of  Christian  associations  under  their  forms,  than  that  any 
brother  shall  be  deemed  competent  to  call  another  to  ac- 
count, and,  by  forcmg  his  public  trial,  subject  him  to 
censure,  merely  because  he  may  happen  to  think  a  little 
differently  on  some  one  point  of  doctrine  ;  or  because, 
though  he  professes  to  hold  the  doctrine,  he  may  explain 
it  in  a  different  way.  Nothing  is  more  evident  than  that 
a  common  creed,  branching  out  into  numerous  and  minute 
specifications,  can  never  be  held,  on  this  prmciple,  even 
by  any  two  minds,  not  to  say  a  thousand,  or  many 
thousands  ;  because  no  two  minds  can  be  found  so  con- 
stituted and  so  trained  as  to  think  so  exactly  alike.  If 
subscription  to  religious  creeds,  in  their  common  forms, 
be  understood  to  go  farther  than  to  profess — This  is  in 
general  a  satisfactory  expression  of  my  views,  and  I  can 
cheerfully  associate  and  act  with  those  who  hold  these 
doctrines — or  something  like  this — I  know  not  how  creeds 
can  ever,  in  good  conscience,  be  made  use  of  by  large 
associations  of  Christians.  I  will  venture  to  say,  that 
no  sect  of  Christians,  as  a  body,  ever  yet  came  nearer 
than  this  in  their  belief,  as  a  matter  of  fact ;  nor  can  I 
conceive  it  possible,  while  the  human  mind  remains  the 
same. 

He  that  attempts  to  bring  any  two  minds  to  a  perfect 
agreement  in  the  nicest  grammatical,  verbal,  and  philo- 
sophical construction,  and  in  every  specific  item  of  an 
ordinary  religious  creed,  ought  to  have  the  power  of 
working  miracles  ;  for  it  would  be  a  miracle.  How  much 
more  to  bring  three  minds  to  such  an  agreement,  or  ten, 
or  a  hundred,  or  a  thousand  ■?  It  is  setting  up  a  rule, 
which  must  necessarily  prevent  all  associations  of  Chris- 
tians ;  and  which,  if  enforced,  will  as  certainly  dissolve 
any  association,  that  does  exist.  And  yet,  if  I  do  not 
mistake,  this  is  virtually  the  rule,  the  principle  of  asso- 
ciation, which  has  from  the  beginning  been  asserted  in 


FOR    EPISCOPACY.  31 

the  Presbyterian  church  ;  which  has  been  gaining  ascend- 
ency ;  which  has  recently  been  sanctioned  by  the  Synod 
of  Philadelphia;  which  is  now  pending  before  the  Gen- 
eral Assembly  ;  and  which,  as  might  have  been  expected, 
has  greatly  disturbed  the  peace,  and  threatens  to  bring 
the  entire  fabric  of  that  great  denomination,  if  not  to  the 
ground,  in  all  probability  to  a  schism. 

These,  as  they  have  long  appeared  to  me,  are  certainly 
great  and  material  defects — faults — in  the  constitution 
and  practice  of  the  Presbyterian  church.  I  have  sub- 
mitted to  them  of  necessity,  because  I  had  never  till  re- 
cently entertained  the  thought  of  alienating  myself  from 
that  connexion.  I  need  not  say,  that  they  are  features 
directly  opposed  to  the  character  of  the  Episcopal  church  ; 
and  therefore,  in  these  particulars,  I  have  a  decided  pref- 
erence to  the  latter.  I  have  attained  to  the  full  convic- 
tion, that  the  episcopal  system,  in  contradistinction  from 
these  elements  of  organization  and  from  these  practices, 
is  altogether  best. 

But  there  are  other  things,  appertaining  to  the  pastoral 
office,  prerogatives,  relation,  and  practice,  which  have 
also  come  under  my  consideration,  in  my  review  of  this 
great  subject,  having  once  engaged  in  it  under  the  influ- 
ence of  misgivings,  as  to  the  expediency  of  maintaining 
rny  former  connexion.  Under  this  head  the  ground  is 
nearly  or  quite  common,  excepting  only  some  difference 
in  form,  between  Presbyterians  and  Congregationalists. 
In  church  organization,  or  polity,  it  is  known,  that  these 
two  denominations  differ  materially,  not  to  say,  radically. 
Of  course,  the  faults  I  have  just  noticed,  growing  princi- 
pally out  of  the  forms  and  operation  of  ecclesiastical 
polity,  jurisdiction,  and  control,  are,  for  the  most  part, 
wanting  in  the  history  of  Congregationalism.  It  must  be 
confessed,  that  Congregationalists  are  not  embarrassed 
with  an  excess  of  law — with  a  unilbrm,  received,  and 
estabhshed  code,  formed  into  a  book  of  statutes — enforced 
verbatim  et  literatim  by  a  supervision  from  which  there 
is  no  escape — and  on  principles  not  unhke  the  adminis- 
tration of  civil  courts.     They  have,  indeed,  their  Plat- 


32  REASONS 

forms — but  they  stand  as  platforms,  so  far  as  they  are 
used — so  far  as  the  feet  have  not  stepped,  or  shd  off; 
but  they  are  not  brought  up  in  the  array  of  judicial  au- 
thority to  compel  adherence  in  every  item,  or  to  exclude 
from  communion.  They  are  indeed  quoted  by  the  learned 
as  precedent — as  authority  worthy  of  respect — and  they 
are  held  in  respect,  so  far  as  they  have  not  been  laid  out 
of  sight  and  forgotten.  Theological  teachers  and  other 
influential  divines,  who  wield  a  sway  over  public  opinion, 
have  raised  a  controversy  in  New-England,  as  is  well 
known,  based  on  nice  distinctions,  of  the  same  type  with 
that,  which  at  present  agitates  the  Presbyterian  church ; 
and  wanting  only  the  power  to  enforce  discipline  on  the 
points  in  question,  the  disputes  are  characterized  by  a 
zeal  scarcely  less  ardent,  than  the  warmth  and  determina- 
tion of  their  brethren  at  the  South.  The  Congregation- 
alists  at  the  East,  as  seems  to  me,  are  as  much  wanting 
in  common  standards,  liberally  maintained,  as  Presby- 
terians are  removed  to  the  other  extreme  of  creeds  in. 
form,  most  rigidly  supported  and  minutely  enforced.  The 
former  contend  without  a  conventional  rule  ;  the  latter 
stand  upon  the  rule,  let  what  will  come  of  the  spirit.  I 
pretend  not  to  determine  which  is  more  in  the  right  theo- 
logically— or  perhaps  I  should  say,  philosophically,  for  a 
great  deal  of  the  difference  is  merely  philosophical — but 
both  are  in  the  wrong  practically,  first,  in  having  too 
much,  or  too  little,  of  a  common  creed  and  of  law  ;  next, 
in  making  too  much,  or  too  little  of  them ;  and  lastly,  in 
their  modes  of  treatment  in  relation  to  supposed  and 
de(;lared  evils.  Truth,  safety,  and  edification  lie  mid- 
way between  the  two. 

But,  to  the  subject  suggested  in  the  opening  of  the  last 
paragraph — the  pastoral  office,  prerogatives,  &c.  In  this 
capacity  I  have  had  ten  years  experience  in  the  Presby- 
terian connexion,  having  filled  it  during  that  period  in 
form ;  have  supplied  congregations  an  additional  time  of 
two  or  three  years  ;  was  educated  a  Congregationalist, 
and  have  oflficiated  as  a  clergyman  in  that  way  several 
transient  periods.  I  am,  perhaps,  as  well  acquainted 
with  one,  as  with  the  other,  and  do  not  perceive,  that  the 


FOR    EPISCOPACY.  33 

pastoral  relation  and  prerogatives  vary  much  between  the 
two,  if  we  except  tlie  form.  The  Presbyterian  pastor 
has  a  Session  of  ruhng  Klders,  associated  with  him  for 
advice  and  pastoral  government,  eacli  one  of  whom  has 
an  equal  voice  with  the  pastor,  except  that  the  latter  is 
ex  officio  moderator.  In  Congregational  churches,  offi- 
cers called  Deacons,  and  sometimes  a  Standing  Com- 
mittee are  the  associate  council  with  the  pastor,  and  have 
an  influence  nearly  or  quite  tantamount  with  that  of  the 
Presbyterian  Session  of  Elders  ;  but  this  influence  is  not 
so  uniform,  or  so  well  defined,  and  depends  more  upon 
adventitious  circumstances.  It  is  rather  the  influence 
of  men  than  of  office  ;  and  I  have  known  it  to  be  carried 
far  beyond  that,  which  is  ordmarily  assumed  by  a  Session. 

The  grand  objection,  which  I  have  to  make  to  these 
systems,  so  nearly  alike,  as  ordinarily  found  in  practice, 
is,  that  the  pastoral  office  is  robbed  of  its  primitive, 
legitimate,  essential,  reasonable  intluence.  If  any  should 
refuse  to  concede  to  me  what  is  implied  in  the  woxd  prim- 
itive, I  will  not  here  insist  upon  it,  although  I  think  so. 
Or  if  legitimate  is  objected  to,  let  that  go,  rather  than 
raise  a  discussion,  for  which  I  have  no  space  ;  only  1 
would  not  be  understood  as  conceding  to  an  opponent  the 
argument  that  might  be  based  upon  these  terms.  I  dis- 
pense with  them  simply  on  the  ground  that  it  is  an  his- 
torical argument,  which,  for  my  present  purpose,  would 
cost  more  than  it  is  worth.  I  purposely  avoid  all  learned 
research,  and  design  to  rely  upon  obvious,  generally  ad- 
mitted, practical  principles — principles  tested  by  the  com- 
mon operations  and  developments  of  society.  Say,  then, 
that  these  systems  rob  the  pastoral  office  of  its  essential 
and  reasonable  influence. 

It  may  happen,  now  and  then,  that  a  Presbyterian  or 
Congregational  pastor  is  too  much  of  a  man,  not  to  ac- 
quire that  influence  essential  to  his  greatest  usefulness 
in  spite  of  this  intermediate  barrier;  or  it  may  as  often 
happen,  that  a  session,  or  the  deacons,  or  the  committee, 
may  be  enlightened  and  reasonable  enough  to  yield  a 
proper  influence  to  their  pastor,  and  not  embarrass  his 
legitimate  operations,  and  thus  circumvent  and  impede 
B  3 


34  REASONS 

his  usefulness.  But  it  is  for  things  in  general,  that  we 
are  to  view  such  a  question ;  it  is  the  common  results 
of  a  system,  and  not  its  exceptions,  which  are  to  be 
brought  to  the  test  of  it. 

The  common  talk  and  known  confessions  of  Presby- 
terian and  Congregational  clergymen  throughout  the 
country,  on  this  point,  especially  in  their  own  circles, 
with  which  I  am  too  well  acquainted  to  be  an  incompe- 
tent witness,  places  the  matter  beyond  a  question,  so  far 
as  their  own  experience  and  their  sense  of  it  may  be 
taken  in  evidence.  These  associates  in  the  pastoral 
office — for  such  is  virtually  their  standing — generally 
claim  to  be  wise  in  counsel,  and  they  claim  to  have  their 
share.  Of  the  work,  of  course  they  do  nothing.  They 
may  be  honest  and  good  men,  and  very  pious  ;  but  in 
most  churches  they  are  men  of  httle  intellectual  culture  ; 
and  the  less  they  have,  the  more  confident  and  unbending 
are  they  in  their  opinions.  If  a  minister  travels  an  inch 
beyond  the  circle  of  their  vision  in  theology,  or  startles 
them  with  a  new  idea  in  his  interpretation  of  Scripture, 
it  is  not  unlikely  that  their  suspicions  of  his  orthodoxy 
will  be  awakened.  If  he  does  anything  out  the  common 
course,  he  is  an  innovator.  If,  from  the  multiplicity  of 
his  cares  and  engagements,  he  is  now  and  then  obliged 
to  preach  an  old  sermon,  or  exchange  more  than  is  agree- 
able, or  does  not  visit  so  much  as  might  be  expected,  he 
is  lazy.  For  these  and  for  other  delinquencies,  as  ad- 
judged by  these  associates,  it  becomes  their  conscientious 
duty  to  admonish  him.  He  who  is  appointed  to  super- 
vise the  flock,  is  himself  supervised.  "  I  have  a  charge 
to  give  you,"  said  a  deacon  to  me  once,  the  first  time 
and  the  moment  I  was  introduced  to  him,  after  I  had 
preached  one  or  two  Sabbaths  in  the  place — and,  as  it 
happened,  it  was  the  first  word  he  said  after  we  shook 
hands — adding,  "  I  often  give  charges  to  ministers."  I 
knew  him  to  be  an  important  man,  and  the  first  in  the 
church  ;  but  as  I  had  nothing  at  stake  there  that  depended 
on  his  favour,  I  could  not  resist  the  temptation  of  reply- 
ing to  him  in  view  of  his  consequential  airs,  "  You  may 
u«e  your  discretion,  sir,  in  this  particular  instance  ;  but 


FOR    EPISCOPACY.  35 

I  can  tell  you  that  ministers  are  sometimes  overcharged." 
However,  I  did  not  escape. 

It  seems  to  be  a  principle  in  Presbyterian  and  Congre- 
gational churches,  that  the  minister  must  be  overlooked 
by  the  elders  and  deacons  ;  and  if  he  does  not  quietly 
submit  to  their  rule  his  condition  will  be  uncomfortable. 
He  may  also  expect  visitations  from  women  to  mstruct 
him  m  his  duty  ;  at  least,  they  will  contrive  to  convey  to 
him  their  opinions.  It  is  said  of  Dr.  Bellamy,  of  Beth- 
lehem, Connecticut,  who  was  emmently  a  peacemaker, 
and  was  always  sent  for  by  all  the  churches  in  the  coun- 
try around,  for  a  great  distance,  to  settle  their  difficulties, 
that  having  just  returned  from  one  of  these  errands,  and 
put  out  his  horse,  another  message  of  the  same  kind  came 
from  another  quarter.  "  And  what  is  the  matter,"  said 
the  doctor,  to  the  messenger.  "  Why,"  said  he,  "  Dea- 
con        has — "        "  Has  1 — that's   enough.       There 

never  is  a  difficulty  in  a  church  but  some  old  deacon  is  at 
the  bottom  of  it," 

Unquestionably,  it  is  proper,  wise,  and  prudent,  for 
every  minister  to  watch  and  consult  the  popular  opinion 
around  him^  in  relation  to  himself,  his  preaching,  and  his 
conduct.  But  if  a  minister  is  worthy  to  be  the  pastor  of 
a  people,  he  is  also  worthy  of  some  confidence,  and  ought 
to  receive  deference.  In  his  own  proper  work  he  may 
be  helped,  he  may  be  sustained,  but  he  cannot  be  in- 
structed by  his  people ;  he  cannot,  in  general,  be  in- 
structed by  the  wisest  of  them.  Respectful  and  kind 
hints,  from  competent  persons,  he  may  receive,  and 
should  court — he  may  be  profited  by  them.  But  if  he  is 
a  man  fit  for  his  place,  he  should  receive  that  honour  that 
will  leave  him  scope,  and  inspire  him  with  courage  to 
act  a  manly  part.  A  Christian  pastor  can  never  fulfil  his 
office  and  attain  its  highest  ends,  without  being  free  to 
act  among  his  people  according  to  the  light  of  his  con- 
science and  his  best  discretion.  To  have  elders  and 
deacons  to  rule  over  him,  is  to  be  a  slave — is  not  to  be  a 
man.  The  responsibilities,  cares,  burdens,  and  labours 
of  the  pastoral  office  are  enough,  without  being  impeded 
and  oppressed  by  such  anxieties  as  these.     In  the  early 


36  REASONS 

history  of  New-England,  a  non-conformist  minister,  from 
the  old  country,  is  represented  to  have  said,  after  a  little 
experience  on  this  side  of  the  water,  "  I  left  England  to 
gjt  rid  of  my  lords,  the  bishops  ;  but  here  I  find  in  their 
pkce  my  lords,  the  brethren  and  sisters  ;  save  me  from 
the  latter,  and  let  me  have  the  former." 

It  has  actually  happened  witliin  a  few  years  last  past, 
in  New-England,  and  I  believe,  in  other  parts  of  the 
country,  that  there  has  been  a  system  of  lay  visitation  of 
the  clergy  for  the  purpose  of  counselUng,  admonishing, 
and  urging  them  up  to  their  duty  ;  and  that  these  self- 
commissioned  apostles,  two  and  two,  have  gone  from 
town  to  towm,  and  from  district  to  district  of  the  country, 
making  inquisition  at  the  mouth  of  common  rumour,  and 
by  such  other  modes  as  might  be  convenient,  into  the 
conduct  and  fidelity  of  clergymen  whom  they  never  saw  ; 
and  having  exhausted  their  means  of  information,  have 
made  their  way  into  the  closets  of  their  adopted  proteges, 
to  advise,  admonish,  pray  with  and  for  them,  according  as 
they  might  need.  Having  fulfilled  their  office,  they  have 
renewed  their  march,  "  staff  and  scrip,"  in  a  straight- 
forward way,  to  the  next  parish  in  the  assigned  round  of 
their  visitations,  to  enact  the  same  scene  ;  and  so  on,  till 
their  work  was  done. 

Of  course  they  were  variously  received,  though  for  the 
most  part,  I  believe  they  have  been  treated  civilly,  and 
their  title  to  this  enterprise  not  openly  disputed.  There 
has  been  an  unaccountable  submission  to  things  of  this 
kind,  proving,  indeed,  that  the  ministers  thus  visited,  were 
not  quite  manly  enough  ;  or  that  a  public  opinion,  author- 
izing these  transactions,  had  obtained  too  extensive  a 
sway  in  their  own  connexion,  and  among  their  people,  to 
be  resisted.  By  many,  doubtless,  it  was  regarded  as  one 
of  the  hopeful  symptoms  of  this  age  of  rehgious  experi- 
ment. 

I  have  heard  of  one  reception  of  these  lay  apostles, 
which  may  not  be  unworthy  of  record.  One  pair  of 
them — for  they  went  forth  "  two  and  two,"  and  thus  far 
were  conformed  to  Scripture — both  of  them  mechanics, 
and  one  a  shoemaker,  having  abandoned  their  calling  to 


FOR    EPISCOPACY. 


a*" 


engage  in  this  enterprise,  came  upon  a  subject,  who  was 
not  well  disposed  to  recognise  their  commission.  They 
6egan  to  talk  with  him  :  "  We  have  come  to  stir  you  up." 
■'  How  is  the  shoe  business  in  your  city  ?"  said  the  cler- 
gyman to  the  shoemaker,  who  was  the  speaker.  For  it 
was  a  city  from  which  they  came.  The  shoemaker 
looked  vacant,  and  stared  at  the  question,  as  if  he  thought 
it  not  very  pertinent  to  his  errand,  and  after  a  little 
pause,  proceeded  in  the  discharge  of  his  office  :  "  We 
have  come  to  give  your  church  a  shaking."  "  Is  the 
market  for  shoes  good  ]"  said  the  clergyman.  Abashed 
at  this  apparent  obliquity,  the  shoemaker  paused  again  ; 
and  again  went  on  in  a  like  manner.  To  which  the  cler- 
gyman : — "  Your  business  is  at  a  stand,  sir,  I  presume  ; 
I  suppose  you  have  nothing  to  do."  And  so  the  dia- 
logue went  on  :  the  shoemaker  confining  himself  to  his 
duty,  and  the  clergyman  talking  only  of  shoes,  in  varied 
and  constantly  shifting  colloquy,  till  the  perverse  and 
wicked  pertinacity  of  the  latter  discouraged  the  former ; 
and  the  shoemaker  and  his  brother  took  up  their  hats,  to 
"  shake  off  the  dust  of  their  feet,"  and  turn  away  to  a 
more  hopeful  subject.  The  clergyman  bowed  them  very 
civilly  out  of  doors,  expressing  his  wish,  as  they  depart- 
ed, that  the  shoe  business  might  soon  revive.  Of  course, 
these  lay  apostles,  in  this  instance,  were  horror-struck ; 
and  it  cannot  be  supposed  they  were  much  inclined  to 
leave  their  blessing  behind  them. 

I  believe  I  do  not  mistake  in  expressing  the  conviction, 
that  there  are  hundreds,  not  to  say  thousands,  of  the  Pres- 
byterian and  Congregational  clergy,  who  will  sympathize 
with  me  thoroughly  in  these  strictures  on  the  encroach- 
ments of  the  laity  upon  pastoral  prerogative  ;  who  groan 
under  it ;  who  feel  that  it  ought  to  be  rebuked  and  cor- 
rected, but  despair  of  it;  and  who  know  that  their  use- 
fulness is  abridged  by  it  to  an  amount,  that  cannot  be  esti- 
mated. It  can  hardly  be  denied,  I  think,  that  the  preva- 
lence of  this  spirit  has  greatly  increased  within  a  few 
years,  and  become  a  great  and  alarming  evil.  This  in- 
crease is  owing,  no  doubt,  to  the  influence  and  new 
practices  introduced  into  the  religious  world  by  a  certain 
4 


38  REASONS 

class  of  ministers,  who  have  lately  risen  and  taken  upon 
themselves  to  rebuke  and  set  down  as  unfaithful  all 
other  ministers,  who  do  not  conform  to  their  new  ways, 
or  sustain  them  in  their  extravagant  career. 

It  would  be  unjust,  if  it  should  be  supposed,  that  I 
would  claim  for  the  clergy  an  exemption  from  responsi- 
bihty  to  public  opinion ;  that  I  would  desire  to  see  them 
independent  of  the  people  ;  that  I  would  deny  the  popu- 
lar right  to  choose  their  own  pastors,  and  consequently  to 
eject  them  mediately  from  their  places  for  any  good 
and  sufficient  reason.  And  of  course  this  right  involves 
the  corresponding  and  essential  prerogative  of  forming 
and  expressing  their  opinion  of  a  pastor  in  their  service. 
But  this  may  be  done  without  encroaching  at  all  upon  the 
appropriate  pastoral  prerogatives.  All  experience  of  all 
ages  and  all  countries  proves,  that  a  reciprocal  depend- 
ance  of  pastor  and  people  is  most  salutary  for  both  par- 
ties and  for  society.  All  I  claim  for  the  clergy  is  a 
standing  and  a  respect  that  shall  secure  them  from  the 
assaults  of  impertinence,  and  interpose  an  effectual  bar- 
rier against  the  rage  of  licentiousness  on  the  one  hand, 
and  those  sudden  sallies  of  fanaticism  on  the  other,  which 
cannot  fail  to  annoy  their  minds,  wliile  undefended,  and 
which  too  often  render  abortive  their  best  endeavours  to 
discharge  their  duty  to  the  souls  of  men,  by  prostrating 
their  influence  among  the  people  of  their  charge.  The 
clergy  of  the  United  States,  of  all  denominations,  are  the 
purest  men  of  their  class  in  the  world  ;  they  are  generally 
pious  and  faithful  men,  devoted  to  their  work  ;  they  sel- 
dom ask  anything  more  than  the  respect  due  to  their 
office,  with  a  competent  maintenance  ;  and  it  cannot  be 
denied,  that  these  reasonable  claims  ought  to  be  award- 
ed. Doubtless  they  will  be.  Nevertheless,  there  is  a 
leaven  extensively  diffused  through  the  religious  commu- 
nity, that  i-s  opposed  to  them  ;  and  the  tendency  of  which 
is  to  prostrate  the  appropriate  standing  and  influence  of 
the  clergy.  I  hope,  indeed,  and  pray,  that  this  leaven 
may  soon  be  ejected,  or  spend  its  energies  ;  though  1  have 
my  fears  it  will  be  lasting.  I  am  clearly  of  opinion,  that 
it  Will  waste  itself  sooner  by  attempting  a  diversion  of 


FOR    EPISCOPACY.  39 

the  public  mind  under  the  operation  of  a  religious  sys- 
tenn,  uncongenial,  and  well-guarded  against  its  influence, 
than  by  oppugnation ;  rather  by  relynig  uj)on  the  sobriety 
and  good  sense  of  the  community,  than  by  direct  efforts 
at  eradication.  This  spirit  is  too  powerful  in  this  and 
other  forms,  to  be  resisted  in  the  ranks  where  it  has  at- 
tained such  ascendency  and  influence.  Direct  opposi- 
tion only  invigorates  it.  But  the  sober  part  of  the  com- 
munity can  never — will  never  fall  in  with  it ;  but  will 
seek  repose,  and  avail  themselves  of  protection,  in  some 
form  of  Christianity,  where  they  can  hereafter  rest  se- 
cure from  such  invasion. 

There  is  another  serious  evil  in  the  Presbyterian  and 
Congregational  denominations,  which  has  attained  to  the 
consequence  of  an  active  and  highly  influential  element 
in  these  communities.  I  refer  to  the  excessive  amount 
of  labour  that  is  demanded  of  the  clergy,  which  is  under- 
mining their  health,  and  sending  scores  to  their  graves 
every  year,  long  before  they  ought  to  go  there.  It  is  a 
new  state  of  things,  it  must  be  acknowledged,  and  might 
seem  hopeful  of  good,  that  great  labours,  and  high  devo- 
tion to  the  duties  of  the  Christian  ministry  in  our  coun- 
try, will  not  only  be  tolerated,  but  are  actually  demand- 
ed, and  imperatively  exacted.  At  first  glance  it  is  a  most 
grateful  feature.  But  when  the  particulars  come  to  be 
inquired  into,  it  will  be  found,  that  the  mind  and  health- 
desiroying  exactions  now  so  extensively  made  on  the  en- 
ergies of  the  American  clergy,  particularly  on  these  two 
classes  I  am  now  considering,  are  attributable,  almost 
entirely,  to  an  appetite  for  certain  novelties,  which  have 
been  introduced  within  a  few  years,  adding  greatly  to  the 
amount  of  ministerial  labour,  without  augmenting  its  effi- 
ciency, but  rather  detracting  from  it.  Sermons  and  meet- 
ings without  end,  and  in  almost  endless  variety,  are  ex- 
pected and  demanded  ;  and  a  proportionate  demand  is  made 
on  the  intellect,  resources,  and  physical  energies  of  the 
preacher.  He  must  be  as  much  more  interesting  in  his 
exercises  and  exhibitions,  as  the  increased  multiplicity 
of  public  religious  occasions  tend  to  pall  on  the  appetite 


40  REASONS 

of  hearers.  Protracted  meetings  from  day  to  day,  and 
often  from  week  to  week,  are  making  demands  upon  min- 
isters, which  no  human  power  can  sustam  ;  and  where 
these  arc  dispensed  with  it  is  often  necessary  to  intro- 
duce somethmg  tantamount,  in  other  forms,  to  satisfy  the 
suggestions  and  wishes  of  persons,  so  influential,  as  to 
render  it  imprudent  not  to  attempt  to  gratify  them.  In 
the  soberest  congregations,  throughout  nearly  all  parts  of 
the  land,  these  importunate,  and,  without  unkindness,  I 
am  disposed  to  add,  morbid  mmds,  are  to  be  found — often 
in  considerable  numbers.  Almost  everywhere,  in  order 
to  maintain  their  ground,  and  satisfy  the  taste  of  the 
times,  labours  are  demanded  of  ministers  in  these  two 
denominations,  enough  to  kill  any  man  in  a  short  period. 
It  is  as  if  Satan  had  come  into  the  world  in  the  form  of 
an  angel  of  light,  seeming  to  be  urging  on  a  good  work, 
but  pushing  it  so  hard  as  to  destroy  the  labourers  by  over- 
action. 

The  wasting  energies — the  enfeebled,  ruined  health 
— the  frequent  premature  deaths — the  failing  of  minis- 
ters in  the  Presbyterian  and  Congregational  connexions 
from  these  causes,  all  over  the  country,  almost  as  soon 
as  they  have  begun  to  work — all  which  is  too  manifest 
not  to  be  seen,  which  everybody  feels  that  takes  any  in- 
terest in  this  subject, — are  principally  and  with  few  ex- 
ceptions owing  to  the  unnecessary,  exorbitant  demands 
on  their  intellectual  powers,  their  moral  and  physical 
energies.  And  the  worst  of  it  is,  we  not  only  have  no 
indemnification  for  this  amazing,  immense  sacrifice,  by  a 
real  improvement  of  the  state  of  religion,  but  the  public 
mind  on  this  subject  is  vitiated  ;  an  unnatural  appetite 
for  spurious  excitements,  all  tending  to  fanaticism,  and 
not  a  little  of  it  the  essence  of  fanaticism,  is  created 
and  nourished.  The  interests  of  religion  in  the  land  are 
actually  thrown  backward.  It  is  a  fever,  a  disease 
which  nothing  but  time,  pains,  and  a  change  of  system 
can  cure.  A  great  body  of  the  most  talented,  best  ed- 
ucated, most  zealous,  most  pious,  and  purest  Christian 
ministers  in  the  country — not  to  disparage  any  others — 
a  body  which  in  all  respects  will  bear  an  advantageous 


FOR    EPISCOPACY.  41 

comparison  with  any  of  their  class  in  the  world,  is 
threatened  to  be  envsrvated,  to  become  sickly,  to  have 
their  minds  wasted  and  their  lives  sacrificed,  out  of  sea- 
son, and  with  real  loss  to  the  public,  by  the  very  means 
which  prostrates  them,  even  though  we  should  leave  out 
of  the  reckoning  the  premature  end  to  which  they  are 
brought.  This  spectacle,  at  this  moment  before  the 
eyes  of  the  wide  community,  is  enough  to  fill  the  mind 
of  an  enlightened  Christian  with  dismay.  I  have  my- 
self been  thrown  ten  years  out  of  the  stated  use  of  the 
ministry  by  this  very  cause,  and  may  therefore  be  entitled 
to  feel  and  to  speak  on  the  subject.  And  when  I  see 
my  brethren  fallen  and  falling  around  me,  like  the  slain 
in  battle,  the  plains  of  our  land  literally  covered  with 
these  unfortunate  victims,  I  am  constrained  to  express  a 
most  earnest  desire,  that  some  adequate  remedy  may  be 
applied. 

As  a  people  we  have  been  too  fond  of  novelties  ; 
flushed  with  apparent,  transient  success,  we  have  given 
reins  to  rash  experiment ;  and  the  excesses  and  extrava- 
gances into  which  large  portions  of  the  Presbyterian  and 
Congregational  bodies  have  been  pushed  by  ruthless 
hands,  have  thrown  the  air  of  sobriety  over  the  modes 
of  operation  usually  practised  by  one  of  the  largest  de- 
nominations of  our  fellow  Christians,  which  twenty  years 
ago  we  in  our  wisdom  were  accustomed  to  regard  in  the 
light  of  extravagance,  not  to  say  fanaticism.  It  is  a  sin- 
gular fact,  that  the  Methodists — whom  I  name  only  with 
respect — have  in  their  uniform  career  been  left  far  behind 
in  all  those  things,  which  formerly  were  looked  upon  in 
them  as  great  excess.  Our  only  remedy  now  is  to  allow 
fanaticism  to  burn  out  its  own  fires  by  letting  it  alone  ; 
the  fuel  cannot  always  last ;  and  to  rely  upon  the  good 
sense  and  sobriety  of  the  community  in  a  course  of  inde- 
pendent operations. 

It  is  but  a  little  while  since  I  visited  an  insane  hos- 
pital, and  wandered  through  its  cells  and  more  public 
rooms.  I  was  struck  with  the  predominance  of  religious 
mania.      Those  most  annoying  to  me,  as  a  visiter,  and  who 


-4i  REASONS 

talked  the  most,  and  would  follow  us  as  far  as  permitted, 
were  of  this  class.  They  were  generally  innocent;  but 
the  utterance  of  their  wild  vagaries,  all  connected  with 
rehgion,  was  melancholy — affecting.  When  I  went  into 
the  male  department,  and  mingled  with  a  large  group  of 
the  patients  in  one  room,  to  some  of  whom  I  was  form- 
ally introduced  by  the  keeper,  what  was  my  astonishment 
on  meeting  there  a  former  ministerial  brother  and  inti- 
mate associate  !  He  was  once  a  settled  clergyman  in 
my  own  neighbourhood,  highly  respected  for  his  talents, 
and  esteemed  for  his  exemplary  Christian  virtues  ;  he 
had  many  times  occupied  my  pulpit,  and  been  a  guest  at 
my  house  ;  I  had  respected  and  loved  him.  The  mo- 
ment his  eye  caught  mine  he  turned  away.  I  called  him 
by  name,  offered  my  hand,  which  he  accepted  only 
because  he  could  not  well  avoid  it.  He  was  inclined 
to  be  taciturn.  At  my  request  he  took  a  chair,  and  I 
seated  myself  by  his  side  to  talk  with  him.  His  pride 
was  evidently  touched,  when,  after  a  separation  of  years, 
our  former  intimacy  rushed  upon  his  mind,  he  found  him- 
self in  my  presence,  and  the  tenant  of  such  a  place.  He 
wept ;  and  the  tear  that  rolled  down  his  cheek  under  an 
effort  to  suppress  his  emotions — as  I  readily  apprehended 
the  cause  from  his  manner — suddenly  roused  my  own 
sympathies,  and  I  found  myself  overtaken  by  the  same 
weakness.  And  we  who,  in  former  and  brighter  days — 
to  him  brighter — had  rejoiced  and  prayed  together,  here, 
in  this  prisonhouse  of  maniacs,  himself  a  maniac,  wept 
together. 

I  asked  him  about  his  family.  He  shook  his  head, 
and  replied,  "  I  don't  know."  He  had  a  book  in  his 
hand,  kept  his  eyes  upon  it,  and  continued  fumbling  its 
pages.  But  as  I  had  inquired  about  his  family,  he  thought 
he  must  ask  about  mime,  and  did  so.  I  said,  "  I  have 
none  ;  you  know  my  wife  is  dead."  "  Oh,  yes,"  said 
he  ;  "  but  I  thought  you  might  have  married  again." 
He  was  reluctant,  however,  to  engage  in  conversation, 
and  I  could  get  but  little  out  of  him.  Had  I  not  found 
him  in  that  place,  nor  known  anythmg  of  his  history,  I 
do  not  think  that  his  deportment,  as  a  stranger,  would 


FOR    EPISCOPACY.  43 

have  impressed  me  that  he  was  deranged,  but  only  disin- 
cUned  to  conversation. 

I  learned,  upon  inquiry,  that  he  had  been  there  some 
three  or  four  years  ;  that  his  mind  had  been  upset  in 
consequence  of  having  engaged  with  excessive  zeal  in 
the  religious  excitements,  which  have  lately  character- 
ized our  country,  especially  in  protracted  meetings  ;  that 
towards  the  close  of  his  pubhc  career,  his  zeal  and  labours 
were  so  extraordinary,  as  to  have  procured  for  him  in 
many  minds  the  reputation  of  a  prophet  ;  that  at  last  he 
run  completely  wild,  and  was  brought  to  this  place  a 
perfect  maniac  ;  that  for  the  first  two  or  three  years  of 
his  confinement  he  was  innocent  towards  others,  but  made 
himself  a  most  offensive  and  loathsome  being,  and  was 
shockingly  profane  and  blasphemous ;  but  for  the  last 
six  months  had  been  gradually  developing  symptoms  of 
returning  sanity.  "  I  really  believe,"  said  the  keeper  to 
me,  "  from  his  deportment  towards  you,  that  if  it  were  in 
your  power  to  vis^t  him,  he  would  soon  be  well.  Can 
you  not  do  so  ?  and  I  will  bring  him  out  when  you  come, 
and  give  him  the  best  chance."  It  was  painful  to  me,  that 
my  engagements  forbade  a  compliance  with  these  benevo- 
lent suggestions,  and  yielding  to  this  appeal.  I  left  the 
hospital  under  the  dominion  of  overwhelming  and  inde- 
scribable emotions.  And  is  this,  thought  I,  one  of  the 
consequences  of  the  fanaticism,  that  has  been  raging  in 
my  native  land  I 

This  unexpected  occurrence  has  induced  me  to  em- 
brace all  convenient  opportunities  of  inquiring  into  the 
diflTerent  species  of  mania,  which  prevail  in  our  insane 
hospitals.  From  personal  observation,  except  in  the 
scene  just  described,  I  can  say  httle  ;  but  I  am  so  credi- 
bly informed  as  for  the  present  to  rest  under  the  convic- 
tion, that  rehgious  mania  is  greatly  the  prevalent  species 
in  the  land ;  and  a  Christian  gentleman  of  the  highest 
respectability,  intimately  conversant  with  this  subject, 
has  told  me  that  it  comprehends  a  numerous  class.  I 
feel  inclined  to  give  much  credence  to  this  statement, 
from  the  recent  religious  liistory  of  our  country,  and  from 
the    known  susceptibilities    of  our  nature  under    those 


44  •        REASONS  J  *   . 

Startling  and  astounding  shocks,  which  are  constantly 
invented,  artfully  and  habitually  applied,  under  all  the 
power  of  sympathy  and  of  a  studied,  enthusiastic  elocu- 
tion, by  a  large  class  of  preachers  among  us.  To  startle 
and  to  shock  is  their  great  secret — their  power. 

Religion  is  a  dread  and  awful  theme  in  itself.  That 
is,  as  all  must  concede,  there  are  revealed  truths  belong- 
ing to  this  category.  To  invest  these  truths  with  terrors 
that  do  not  belong  to  them,  by  bringing  them  out  in  dis- 
torted shapes  and  unnatural  forms  ;  to  surprise  a  tender 
and  unfortified  mind  by  one  of  awful  import,  without 
exhibiting  the  corresponding  relief  which  Christianity 
has  provided  ;  to  frighten,  shock,  and  paralyze  the  mind 
with  alternations  and  scenes  of  horror,  carefully  conceal- 
ing the  ground  of  encouragement  and  hope,  till  reason  is 
shaken  and  hurled  from  its  throne,  for  the  sake  of  gaining 
a  convert,  and  in  making  a  convert,  to  make  a  maniac — 
as  doubtless  sometimes  occurs  under  this  mode  of  preach- 
ing, for  we  have  the  proof  of  it — involves  a  fearfu) 
responsibility.  I  have  just  heard  of  an  interesting  girl 
thus  driven  to  distraction,  in  the  city  of  New- York,  al 
the  tender  age  of  fourteen,  by  being  approached  by  the 
preacher  after  a  sermon  of  this  kind,  with  a  secretary  by 
his  side,  with  a  book  and  pen  in  his  hand,  to  take  dowD 
the  names  and  answers  of  those  who  by  invitation  re- 
mained to  be  conversed  with.  Having  taken  her  name, 
the  preacher  asked,  "  Are  you  for  God,  or  the  devil  ?" 
Being  overcome,  her  head  depressed  and  in  tears,  she 
made  no  reply.  "  Put  her  down,  then,  in  the  devil's 
book !"  said  the  preacher  to  his  secretary.  From  that 
time  the  poor  girl  became  insane ;  and  in  her  sim- 
plicity and  innocence  has  been  accustomed  to  tell  the 
story  of  her  misfortune  ! 

How  far  the  opinion  I  have  lately  heard  reiterated,  of 
the  existence  of  a  multiplicity  of  cases  of  religious  ma- 
nia, originating  in  this  manner,  may  be  owing  to  an 
odium,  naturally  produced  even  by  a  few  such  instances — 
or  whether  facts  of  this  kind  have  not  yet  been  long 
enough  before  the  public  to  create  such  an  odium,  I  can- 
not pretend  to  say.     That  they  are  calculated  to  do  in- 


FOR    EPISCOPACY.  45 

jury  to  the  cause  of  religion,  when  viewed  as  the  result 
of  such  a  system,  is  sulliciently  evident.  I  have  lately 
seen  some  notices  of  a  professedly  philosophical  work, 
written  by  a  gentleman  of  the  medical  profession, 
analyzing,  as  I  suppose,  the  operation,  and  discoursing 
on  the  results  of  these  and  other  religious  extravagances, 
and  of  religion  generally  ;  and  lavouring,  as  seems  to  be 
understood,  the  principles  of  deism.  I  have  not  read  the 
book,  and  probably  shall  not,  as  I  can  easily  conceive 
what  is  probably  the  substance  of  it ;  nor  am  I  surprised 
at  its  production.  A  philosophical  and  skeptical  mind, 
that  is  in  the  temper  of  its  constitution  obhque  and  un- 
generous enough  to  form  a  judgment  of  Christianity  from 
these  extravagant  and  fanatical  exhibitions,  could  easily, 
with  such  data,  and  confining  investigation  to  this  limited 
field,  construct  an  argument,  tending  to  show,  that  the  ef- 
fects of  religion  on  the  mind  and  general  health  are  bad  ; 
and  such,  we  are  given  to  understand,  is  the  argument 
of  this  book.  Extremes  beget  extremes  ;  and  the  late 
history  of  religion  in  our  land  is  exactly  calculated  to 
produce  such  a  book  as  this.  The  superstitions  and  enor- 
mities of  the  Roman  Catholic  church  gave  birth  to  what 
is  commonly  called  French  infidelity.  The  fanaticism 
of  our  country,  if  it  should  extend  itself  widely,  and  pre- 
vail long,  would  not  probably  create  an  infidelity  so 
fierce,  because  it  is  not  imposed  by  authority  ;  but  it 
would  bring  religion  into  geneml  contempt. 

There  is  yet  one  other  objection  I  feel  to  the  economy 
and  practice  of  Presbyterian  and  Congregational  churches 
— an  objection  which  has  been  gaining  strength  in  my 
mind  with  the  increase  of  years  :  I  mean  the  mode  of  ad- 
mission to  full  communion. 

I  am  aware  there  is  not  a  perfect  uniformity,  either  in 
one  or  the  other  of  these  large  denominations.  In  both, 
however,  the  terms  and  mode  generally  prevalent  are 
nearly  as  follows  :  In  the  first  place,  it  is  expected  of  a 
candidate,  that  he  shall  be  able  to  make  profession  of  a 
hope,  that  he  has  been  born  again — regenerated  by  the 
Spirit  of  God.     This  is   a  primary  condition,  and  very 


46  •      REASONS 

properly  so,  if  we  except  the  mode  of  examination  and 
profession  most  in  use.  In  the  practice  of  nearly  or 
quite  all  the  churches,  with  which  I  have  been  acquaint- 
ed, amounting  to  some  hundreds,  and  scattered  over  the 
face  of  the  land,  in  town  and  country,  the  candidate  ap- 
pears before  the  pastor  and  his  session  of  elders,  or  dea- 
cons, or  committee-men,  as  the  case  may  be  ;  and  the 
first  point  of  examination  is  to  ascertain  whether  he  is  a 
child  of  God  by  regeneration.  It  is  generally  supposed, 
that  this  fact  must  be  known  to  the  subject  by  some  re- 
markable states  of  mind,  such  as  religious  awakening  and 
anxiety  on  account  of  sin  ;  being  led  on  from  one  stage 
of  conviction  to  another  by  the  Spirit  of  God,  in  the  light 
of  his  truth,  of  which  the  individual  must  have  been  sen- 
sible ;  that  the  time  of  the  new  birth  is  especially  memo- 
rable in  the  experience  of  the  subject,  on  account  of  the 
greatness  of  the  change,  from  anxiety  to  peace,  from 
doubt  to  hope,  from  fear  to  confidence,  from  the  unhappi- 
ness  of  unbelief  to  the  joys  of  faith,  from  convictions  of 
sin  to  a  sense  of  forgiveness,  from  terrors  of  law  and 
of  eternal  justice  to  a  persuasion  of  deliverance  from  that 
state  and  to  vivid  and  clear  expectations  of  a  heavenly 
inheritance,  from  actual  condemnation  in  sin  to  actual 
justification  by  faith,  &c.  &c.  It  is  supposed  that  the 
candidate  can  give  a  minute  history  of  all  these  states  of 
mind,  as  well  as  of  his  former  unbelief  and  carelessness  ; 
and  it  is  ordinarily  expected.  If  his  present  life  is  ex- 
emplary, and  consistent  with  a  pubhc  profession  of  reli- 
gion, though  he  cannot  recollect  such  remarkable  events 
in  his  own  history,  in  whole  or  in  particular,  he  is  ordi- 
narily approved  and  accepted  ;  though  some  pastors,  with 
their  sessions,  are  very  strict  on  this  point,  and  assume, 
that  the  time,  place,  and  circumstances  of  the  new  birtli 
must  have  been  manifest  to  the  subject.  This  examina- 
tion ia  more  or  less  public,  often  before  the  whole  church, 
any  member  of  which  is  entitled  to  question  the  candi- 
date ;  it  being  assumed,  that  the  church  is  a  society  in 
close  and  intimate  fellowship,  and  that  every  member  has 
a  right  to  be  satisfied  with  the  character  and  belief  of  ev 
ery  other  member.     They  are  supposed  to  be  acquainted 


FOR    EPISCOPACY.  47 

or  to  have  the  right  of  acquaintance,  in  all  each  other's 
feehngs  and  views  as  Christians  ;  and  this  acquaintance- 
ship IS  earnestly  recommended. 

llaving  been  satisfied  on  the  great  point  of  the  new 
birth,  the  candidate  is  then  examined  particularly  as  to 
his  knowledge  and  belief  in  all  the  articles  of  the  creed. 
Under  this  head  I  have  always  noticed,  that  the  lay  offi- 
cers, and  some  other  members,  are  disposed  to  be  very 
particular ;  especially  on  those  points  which  they  deem 
most  essential  to  orthodoxy,  or  which  with  them  are  fa- 
vourite points  ;  and  it  is  remarkable  how  they  select 
those,  which  are  most  difficult  of  apprehension,  and  which 
have  most  embarrassed  the  minds  of  learned  theologians 
— as  if  children,  youth,  and  other  ignorant  persons — ig- 
norant in  theology — could  be  expected  to  make  an  intel- 
ligent profession  on  the  highest  and  most  abstruse  points 
of  Christian  doctrine  !  Or  as  if  these  examiners  them- 
selves were  perfectly  at  home  in  such  a  field  ! 

The  candidate  being  approved,  as  a  theologian^  the 
next  step  is  being  publicly  propounded  on  the  Sabbath, 
from  the  pulpit,  before  the  whole  congregation  of  the 
people,  to  stand  on  a  limited  probation,  whether  any  ob- 
jections shall  be  made.  If  no  objections  are  thrown  in, 
which  is  seldom  done,  the  candidates  are  called  out  in 
the  most  conspicuous  place  before  the  people  usually 
present  at  pubhc  worship,  the  confession  of  faith  is  read 
by  the  pastor  for  their  assent,  article  by  article,  and  a 
solemn  covenant  is  entered  into,  first,  between  the  candi- 
dates and  God  the  Father,  Son,  and  Holy  Ghost ;  and 
next,  between  the  church  and  candidates — after  which 
the  pastor  publicly  inducts  them  into  full  communion. 
If  they  had  not  been  baptized  in  infancy,  this  ordinance 
is  administered  immediately  before  reading  the  covenant. 
Every  church,  thus  associated,  is  regarded  as  an  Eccle- 
siastical commonwealth,  with  its  pastor,  and  session  to 
supervise,  teach,  guide,  and  govern  them  ;  bound  to  watch 
over  each  other,  implying  the  right  and  duty  of  each 
member  to  have  an  eye  on  the  conduct  of  every  other,  as 
may  be  convenient ;  and  from  this  association  no  mem- 
ber can  be  disconnected,  except  by  a  regular  transfer  to  an- 


48  REASONS 

Other  church  ;  or  by  being  formally  tried  and  cut  off  for 
unworthy  conduct ;  or  by  death.  In  some  parts  of  the 
country  there  are  slight  variations  from  these  terms  and 
this  mode  of  admission  ;  bat  the  principles  of  association 
are  generally  uniform. 

To  this  mode  I  object.  1.  Because  it  requires  an  ex- 
tent of  learning,  which  few  persons  possess,  but  who  not- 
withstanding may  give  sufficient  evidence  of  Christian 
character,  and  of  a  fitness  for  admission  to  the  sacra- 
mental ordinances.  It  is  forcing  one  and  the  same  test 
on  all  minds,  which  in  the  nature  of  things  cannot  be 
equal — certainly  not  in  the  state  of  society  A  common 
tc't  for  the  moral  affections — for  the  heart — is  proper  ; 
but  so  high,  so  strong  a  test  of  mind — of  intellect — is 
preposterous,  when  it  is  considered,  that  the  church  of 
Christ  must  be  composed  of  such  a  variety  of  intellectu- 
al character.  2.  I  object  to  it,  because,  in  various  forms 
and  by  pubhc  exposure,  it  brings  the  feelings  of  candi- 
dates, which  ought  rather  to  be  protected,  to  a  painful,  un- 
profitable, and  injurious  trial.  The  mode  of  examination 
is  of  this  character ;  but  more  especially  the  coming  out 
required  before  a  public  assembly  of  all  the  people  on  the 
Sabbath,  and  the  professions  and  engagements  made  in 
that  place.  Few  persons,  especially  dehcate  females 
and  others  not  accustomed  to  pubhc  gaze,  can  pass 
through  these  ordeals,  without  experiencing  most  painful 
sensations  of  a  class,  from  which,  one  would  suppose, 
that  very  religion  they  are  there  required  to  profess, 
properly  and  kindly  entertained  m  the  hearts  of  those  who 
prescribe  and  authorize  these  transactions,  ought  to  save 
them.  It  is  a  violence  to  those  proprieties,  and  to  that 
composure  of  mind,  which  are  desirable,  and  which  ought 
to  be  maintained  and  protected  in  the  social  state.  I  am 
aware  it  is  supposed  by  many,  that  the  religious  affec- 
tions, warranting  an  approach  to  the  Lord's  table,  ought 
to  be  strong  enough  to  surmount  this  painful  ordeal ;  and 
that  it  is  a  suitable  test  of  Christian  character.  But  I 
cannot  but  dissent  from  such  a  position,  and  am  free  to 
declare,  that  it  seems  to  me  a  false  and  injurious  test. 
3.  I  object  to  it,  because  I  am  forced  to  beheve,  that 


FOR    EPISCOPACY.  49 

Christ  and  the  members  of  his  body,  the  church  univer- 
sal, are  connected  with  and  constituted  in  luni  only  and 
alone  through  his  appointed  ministry ;  and  that  this  mode 
is  a  constitution,  or  organization,  superadded  by  man.  It 
divides  Christians  into  separate,  and  in  the  case  of  the 
Congregationalists,  independent  commonwealths;  where- 
as the  true  church,  in  my  opinion,  is  one  and  universal. 
Every  Christian,  that  has  been  baptized  and  publicly  re- 
cognised as  such  by  an  authorized  ministry,  is  a  member 
in  full ;  and  his  membership  is  constituted  solely  and 
alone  through  the  ministry;  and  not  by  association  with 
other  members.  4.  I  object  to  it,  because  in  all  states 
of  society,  the  theory,  on  which  this  mode,  comprehend- 
ing all  its  parts  from  beginning  to  end,  is  based,  is  vicious 
in  its  application. 

It  is  vicious,  because  it  gives  to  laymen,  under  the 
name  of  elders  and  deacons,  a  pastoral  supervision  and 
authority,  for  which  they  are  generally  incompetent,  and 
■which  always  embarrasses  the  proper  pastoral  prerogative, 
rendering  it  imperfect,  inefficient,  and  often  in  a  great  de- 
gree nugatory.  A  theory,  that  constitutes  lay  members 
authoritative  examiners  of  candidates  for  admission  to 
the  ordinances,  is  preposterous,  unless  they  have  been  ed- 
ucated for  the  ministry,  and  are  competent  to  exercise  its 
functions.  For  it  may  happen,  that  a  candidate  shall 
know  a  thousand  times  as  much  as  his  examiner,  and  not 
unfrequently  does,  except  as  sensible  and  well-educated 
men,  wishing  to  connect  with  the  church  of  Christ,  refuse 
to  submit  themselves  to  an  ordeal  so  obviously  improper. 
Can  it  reasonably  be  expected  1  A  pastor  of  a  Congrega- 
tional church  in  London,  of  the  highest  respectability  for 
his  piety  and  talents,  told  me,  that  in  the  history  of  his  pas- 
toral engagements,  he  had  had  many — very  many  hearers, 
who  gave  the  most  satisfactory  evidence  of  Christian 
character,  and  who  wished  to  join  his  church,  but  could 
never  subm.it  to  the  mode  ;  and  yet  the  Churches  of  this 
denomination  in  England  have  far  less  formidable  obsta- 
cles of  this  kind  than  in  America.  He  confessed  it  was 
a  defect  in  the  system,  and  he  could  not  find  fault  with 
those  who  kept  away  on  that  account.  He  said,  if  he 
5  c 


50  REASONS 

were  a  layman  himself,  he  could  never  submit  to  it,  so 
long  as  the  church  of  Christ  was  open  to  him,  where  this 
most  objectionable  mode  could  be  avoided.  If  it  be  ad- 
mitted, that  the  rich  man's  soul,  or  one  who,  for  his  su- 
perior talents,  or  refinement,  or  any  other  reason,  takes 
a  high  rank  in  society,  is  worth  as  much  as  the  poor 
man's  soul,  I  know  not  why  insuperable  obstacles — to 
him  insuperable — should  be  placed  between  him  and  the 
ordinances  of  Christianity,  unless  it  can  clearly  be  shown, 
that  It  is  enjoined  by  Divine  authority.  Universally  have 
1  found  this  part  of  the  constitution  of  the  Presbyterian 
and  Congregational  churches  in  the  way  of  superior  and 
cultivated  minds  ;  First  they  cannot  submit  to  such  ex- 
aminers ;  and  next,  they  cannot  submit  to  such  a  mode 
of  entrance.  Some,  I  know,  call  it — "  taking  up  the 
Cross."  But  this  is  cant,  and  will  be  found  only  in  the 
mouths  of  those  persons,  who  themselves  have  so  little 
of  humihty,  as  to  aspire  to  an  influence,  with  which  the 
Head  of  the  Cliurch  never  invested  them.  We  must 
take  society  as  it  is,  and  men  as  they  are  ;  we  are  bound 
to  have  respect  to  these  considerations,  unless  the  ex- 
press command  of  Christ  intervene. 

Again,  this  theory  is  vicious,  because  it  sets  up  Chris- 
tians into  independent  commonwealths,  and  thus  destroys 
the  unity  of  the  church.  A  Christian,  duly  received 
into  the  church,  has,  in  my  view,  a  right  to  Christian  or- 
dinances all  tiie  world  over,  wherever  an  authorized 
minister  can  be  found,  who  sees  sufficient  reason  in  his 
own  conscience  and  best  discretion  to  dispense  them  to 
the  applicant ;  and  no  lay  member,  or  association  of 
such  members,  can  lawfully  forbid  it. 

It  is  vicious,  and  false,  too — I  may  add  unscriptural 
— because  it  interferes  with  personal  and  private  rights, 
and  violates  a  constructive  principle  of  Christianity,  by 
authorizing  impertinence,  and  setting  up  one  member  of 
the  church  over  another,  as  a  supervisor  of  his  private 
conduct,  when  both  may  be  strangers  to  each  other,  or 
whatever  be  their  relative  character  and  condition  in  so- 
ciety. If  the  principle  recognised  in  the  covenant  of 
"  mutual  watch  and  care"  were  attempted  to  be  Ccirxied 


FOR    EPISCOPACY.  51 

out,  it  would  set  society  on  fire,  or  rend  it  asunder.  A 
man  in  the  lov/est  condition  of  life  is  thereby  authorized 
to  looic  into  the  private  concerns  of  the  highest,  and  de- 
termine upon  his  conduct,  and  rebuiie  hiin,  if  he  sees 
fit.  The  servant  may  rise  to  judge  his  master,  and  the 
maid  her  mistress.  The  son  may  excuse  himself  from 
his  obligations  of  respect  to  his  father  ;  and  the  daugh- 
ter may  come  out  against  her  mother.  None  of  the 
common  and  sacred  relations  of  society  could  be  main- 
tained on  this  principle,  if  it  be  supposed,  that  persons  in 
all  these  relations  are  members  of  the  same  church,  as- 
sociated under  a  solemn  covenant  to  rebuke  a  fault 
wherever  they  see  it,  and  consequently  to  treat  every 
one  according  to  his  personal  merits,  themselves  being 
judges,  each  for  himself.  Could  any  theory  of  society 
be  more  false — more  unscriptural  ]  The  reason  why  it 
does  little  hurt,  is  because  it  is  seldom  put  in  practice. 
Society  could  not  tolerate  it  for  a  moment. 

It  is  vicious,  also,  as  being  defective — not  only  as  it 
disappoints  the  ends  for  which  it  was  devised — but  be- 
cause it  makes  that  state  of  things  worse,  the  evils  of 
which  it  was  designed  to  remedy.  The  grand  purposes 
of  this  theory,  in  the  minds  of  its  inventors,  doubtless, 
were  to  have  an  orthodox  and  pure  church,  and  to  bar 
from  the  Lord's  table  unworthy  communicants.  As  to 
orthodoxy,  no  matter  what  may  be  the  terms  of  admis- 
sion, it  will  still  be — "  like  priest,  like  people."  The 
people  cannot  know  more  than  what  they  are  taught,  or 
do  better  than  they  are  instructed.  The  fact  undoubt- 
edly is,  that  not  one  in  ten  have  an  intelligent  under- 
standing of  the  creed  they  subscribe  to  and  profess  in 
such  cases.  It  is,  therefore,  at  best  a  false  pretension ; 
and  cannot  be  other  than  injurious  to  the  minds  of  those 
concerned.  As  to  purity  in  the  maintenance  of  disci- 
pline, bad  members  will  always  get  in ;  and  when  once 
in,  under  such  a  constitution,  it  is  next  to  impossible  to 
get  them  out,  unless  their  vices  are  most  flagrant ;  and 
even  then,  as  all  experience  proves,  it  agitates  the  church, 
destroys  its  peace,  stands  in  the  way  of  all  edification 
for  the  time  being,  and  every  separate  case  is  geneicdly 
c3 


52  REASONS       ,     f 

long  protracted.  A  hard  way  of  getting  into  such  a 
community  always  makes  a  hard  way  of  getting  out. 
From  all  my  experience  and  observation,  it  is  a  sore  and 
distressing  evil.  But  let  the  visible  connexion  of  Chris- 
tians with  their  Divme  Head  be  through  his  ministers, 
and  through  them  alone — as  I  humbly  think  was  the 
primitive  constitution  of  the  church — and  its  very  sim- 
plicity commends  it  as  a  reasonable  presumption,  that  it 
was  so — and  then  all  this  factitious  machinery  could  not 
exist,  to  be  shaken,  and  almost  thrown  to  the  ground,  by 
every  bad  member,  that  happens  to  constitute  a  part  of 
it.  As  to  the  purpose  of  debarring  unworthy  communi- 
cants by  this  device,  every  minister  that  has  been  a  pas- 
tor of  such  a  community,  knows  well,  that  he  has  too 
many  of  them  there  in  spite  of  this  pale.  Nay,  he  knows 
he  has  them  because  of  it.  They  have  got  in,  and  they 
cannot  get  out.  They  know  they  ought  not  to  be  there, 
on  the  principles  of  the  association,  having  discovered  it 
too  late  ;  and  so  does  their  pastor.  Besides,  the  pastor 
sees  many  without  more  worthy  to  have  the  places  of 
many  within  ;  but  trammelled  by  the  rules  of  the  society, 
it  is  impossible  to  remedy  the  evil.  Those  without,  that 
are  worthy  to  be  communicants,  cannot  come  in,  because 
they  are  too  diffident,  or  too  modest  to  make  such  pre- 
tensions ;  and  the  unworthy  within,  must  stay  there,  for 
the  same  reason,  that  the  rules  will  not  let  them  out 
The  pastor  ordinarily  discovers  and  knows,  that  if  all 
these  barriers  were  thrown  down,  other  things  being 
equal,  he  could  bring  around  the  Lord's  table  a  far  more 
worthy  class  of  communicants  from  the  ranks  of  bap- 
tized and  credible  believers,  by  the  simple  use  of  his 
own  proper  authority,  as  a  minister  of  Jesus  Christ. 

The  system  is  vicious,  as  a  whole  :  it  embarrasses 
the  ministry  in  all  its  forms  and  modes  of  operation,  and 
disappoints  its  aims  and  ends  ;  it  sets  up  a  complicated, 
inconvenient,  unmanageable  machinery,  which  is  hard  to 
keep  standing  so  as  to  command  respect,  much  more  to 
keep  going  so  as  to  do  good.  There  is  virtually,  as 
seems  to  me,  more  power  exhausted  on  the  machinery 
itself  to  keep  it  in  order,  than  on  the  world  to  bring  it 


FOR    EPISCOPACY.  53 

into  connexion  with  it.  It  repulses  men  and  women  of 
exemplary  Christian  lives,  who  are  assumed  not  to  be 
Christians  by  the  application  of  these  terms,  and  are  re- 
garded and  treated  as  belonging  to  the  world — but  whose 
influence  is  most  important  to  the  Christian  cause — 
and  sometimes  more  important  than  that  of  all  in  connexion 
with  such  an  organization  in  a  given  place.  It  en- 
courages and  invites  meddling  in  the  affairs  of  others, 
and  to  sit  in  judgment  on  others'  characters,  by  an  ele- 
mentary principle  of  the  association  ;  it  dcposites  the 
ministerial  and  pastoral  prerogative,  or  the  disposal  and 
control  of  it,  in  the  hands  of  the  laity,  inasmuch  as  it 
can  never  be  used  without  their  voice  expressed  in  as- 
sembly. 

It  would  hardly  be  believed,  that  this  system  has 
tacitly,  and  to  all  intents  and  purposes  robbed  the 
Christian  ministry  of  its  distinctive  and  peculiar  powers 
— viz,  of  keeping  up  the  Church  of  Jesus  Christ ;  for 
it  must  be  admitted,  that  these  powers,  so  far  as  the 
keeping  up  of  a  visible  form  is  concerned,  are  in  the 
sacraments  ;  and  the  sacraments,  according  to  general 
usage,  are  lodged  in  these  organizations.  I  believe  it 
would  commonly  be  regarded  as  a  violation  of  usage 
and  of  propriety — and  of  course  of  fundamental  princi- 
ple— if  the  sacraments  should  be  administered  inde- 
pendently of  them.  Ministers  may  preach  where  they 
can  find  hearers  ;  but  the  church  and  its  sacraments  are 
in  these  associations.  A  pastor  is  not  even  necessary 
to  constitute  a  church.  This  machinery  has  absorbed 
all  controlling  power,  and  the  ministry  is  an  accident. 
That  which  was  first,  has  come  to  be  last.  It  seems 
never  to  be  imagined,  that  there  is  any  departure  in  all 
this  from  apostolic  usage,  and  that  the  entire  order  of 
primitive  organization  is  reversed,  Christ  gave  his 
sacraments  to  his  ministers — to  the  apostles — that  m 
the  use  of  them  they  and  their  successors  might  main- 
tain the  visible  forms  of  his  kingdom.  But  in  this  sys- 
tem the  sacraments  and  the  control  of  them  are  held  by 
organizations  of  laity,  and  the  ministry  are  obliged  to 
ask  leave  to  take  and  to  use  them  !     It  would  be  a  cen- 


f^  REASONS 

surable  irregularity,  if  they  should  presume  to  recover 
this  power,  to  use  it  at  their  own  discretion,  and  on  their 
own  official  responsibihty.  It  is  morally  impossible,  as 
their  society  is  now  constituted  in  connexion  with  the 
people. 

In  all  points  of  view,   therefore,  the  theory  of  this^ 
system  is  most  unfortunate  in  its  application  :  the  min- 
istry is  robbed   of  its  primitive   powers  ;  virtually  there 
is  no  ministry  ;  their  feet  and  hands  are  bound  in  chains  ; 
they  are  entirely  subject  to  the  popular  will. 

The  history  of  this  incredible  change — incredible  but 
for  the  fact,  that  stares  the  world  in  the  face — is  per- 
fectly manifest.  First,  the  reformation  from  Popery,  in 
some  of  the  forms  into  which  it  branched,  went  further, 
as  all  such  violent  changes  are  apt  to  do,  than  simply 
to  reject  what  was  bad — which  was  the  ground  of  con- 
troversy— and  demolished  much  that  was  good.  Be- 
cause the  Pope,  and  the  factitious  hierarchy,  of  which 
he  was  the  head,  had  assumed  too  much  of  power,  the 
reformation  did  not  indeed  dissolve  the  Christian  minis- 
try, but  only  rescued  by  scarcely  saving  it ;  and  lodged 
it  in  some  fragments  of  the  Pteformed  Church.  With 
some,  who  are  nice  and  conscientious,  not  only  as  to  the 
most  probable  primitive  organization  of  the  Christian 
ministry,  but  also  as  to  its  historical  and  uninterrupted 
descent,  Presbyterian  ordination  is  doubtful,  at  best  ; 
and  as  to  myself,  on  a  re-examination,  it  has  proved  un- 
satisfactory. I  am  inclined  to  the  belief,  that  nothing 
but  the  strong  bias  of  education,  and  winking  at  defects 
of  argument  in  the  pride  and  strength  of  a  long-cher- 
ished opinion,  can  make  it  satisfactory.  As  to  Congre- 
gationalism, I  say  it  with  the  greatest  respect  for  all  of 
that  denomination,  with  whom  I  have  been  associated, 
believing  them  to  be  honest  as  I  myself  was — though 
as  it  happened,  I  was  ordained  a  Presbyterian* — I  have 

*  If  it  be  admitted,  that  Presbyterian  ordination  is  valid,  and  Con- 
gregational not,  the  former  in  the  United  States  is  to  a  considerable 
extent  vitiated  by  the  fact,  that  Presbyteries  have  been  erected  and 
composed  of  Congregational  ministers,  if  not  exclusively,  yet  princi- 


roR  EPISCOPACY.  55 

come  at  last  to  the  conviclion,  that  the  Nonconformists 
and  Independents  of  England  broke  down  and  dissolved 
the  Christian  ministry,  so  far  as  themselves  were  con- 
cerned ;  and  consequently  doomed  all  their  descendants 
in  the  United  States  to  the  same  predicament.  In  the 
contest  against  prelatical  ascendancy,  and  other  vices 
of  the  English  church,  both  as  an  establishment  and 
as  an  overstrained  Episcopacy — which  were  grievous 
enough,  and  which  are  still  grievous — the  Nonconform- 
ists and  Independents,  in  dissolving  their  connexion  and 
seeking  redress,  and  in  the  passion  of  the  time,  lost  their 
respect  for  a  ministry  that  was  so  unfriendly  and  op- 
pressive to  them,  went  off  into  an  extreme,  and  declared 
against  and  renounced  all  the  rights  and  claims  of  Epis- 
copacy— resolving  themselves  into  the  original  elements 
of  society,  so  far  as  Ecclesiastical  organization  is  con- 
cerned. Of  course,  if  it  be  admitted  that  there  must  be 
an  uninterrupted  descent  of  the  Christian  ministry,  it 
was  lost  as  to  that  form,  in  which  history  attests  it  had 
previously  existed.  It  is  known  that  high  Presbyterians 
do  not  respect  the  Independent,  or  Congregational  minis- 
try, as  valid.  In  England,  for  the  most  part,  they  do  not 
themselves  re,spect  it  on  account  of  derivation.,  but  only  as 
being  recognised  by  the  people.  To  this  day,  in  that 
country,  the  public  notices  of  the  setting  apart  of  Congre- 
gational ministers  to  their  respective  charges,  are  inten- 
tionally and  uniformly  expressed  simply  as  a  recognition 
— thereby  formally  repudiating  and  disclaiming  the  idea 
and  rite  of  ordination,  or  consecration.  In  this  there 
is  no  mistake,  as  all  their  public  notices  of  the 
kind  will  show.  And  it  is  perfectly  evident,  that  the 
term  recognition  is  adopted  as  declarative  of  a  principle^ 
in  opposition  to  consecration.  This  is  consistent,  and 
proves  a  consciousness,  and  is  itself  an  open  and  public 
confession,  that  a  descent  of  the  ministry  is  not  claimed, 

pally  ;  so  that  it  may  have  happened,  and  in  all  probability  has  hap- 
pened, that  ministers  imposing  hands,  as  Presbyterians,  for  Presbyte- 
rian ordination,  were  every  one  of  them  ordained  as  Congregational- 
ists.  Though  I  cannot  atfirm.  yet  I  suspect  that  such  was  the  case 
in  my  own  ordination  by  the  Presbytery  of  Niagara  in  1817. 


56  REASONS 

and  that   all  pretension  to  consecration  is  in  principle 
disclaimed. 

To  make  thorough  work  in  this  change,  and  to  main- 
tain consistency,  the  pastor  is  required  to  be  a  member 
of  his  own  church,  or  association,  on  a  footing  of  equality 
with  all  other  members  ;  and  his  superiority,  as  pastor,  is 
merely  nominal  and  influential.  In  principle  the  associ- 
ation can  at  any  time  degrade  him,  and  put  another  mem- 
ber of  their  body — if  they  deem  him  better  qualified,  or 
if  he  is  more  agreeable  to  them — over  his  head  and  in 
his  place.  From  such  a  decision  there  is  no  appeal,  as 
all  these  congregations  are  in  principle  and  professedly 
Independents — that  is,  independent  of  each  other's  con- 
trol. Such  a  change,  according  to  custom,  would  indeed 
require  another  recognition  by  an  assembly  of  pastors  for 
public  purposes.  But  I  believe  it  would  be  true  to  say, 
that  this  recognition,  as  it  is  always  called,  is  a  mere 
matter  of  form,  to  render  the  choice  and  appointment 
more  imposing  and  influential — and  that  it  is  not  required 
by  any  other  consideration.  Of  course,  in  principle,  the 
ministry  is  nothing.  It  originates  in  the  popular  will ; 
it  is  set  up  and  put  down  by  the  popular  will ;  and  is 
merely  influential,  as  the  accidents  of  society  may  fa- 
vour it. 

The  Congregational  ministry  of  New-England  has  in 
fact  a  greater  importance  before  the  public  ;  there  is 
what  is  called  an  ordination  in  the  constitution  of  the 
pastoral  relation,  and  in  the  conferring  of  power  to  ad- 
minister the  sacraments  ;  and  generally  it  is  not  admit- 
ted— certainly  not  in  practice — that  a  church,  or  associa- 
tion of  Christians,  has  power  to  make,  or  unmake  minis- 
ters ;  but  it  is  done  by  a  council  of  pastors  and  lay  del- 
egates, which  is  viewed  in  the  light  of  a  Presbytery.  As 
no  occasion  has  existed  in  this  country,  as  in  England, 
for  keeping  up  that  public  and  formal  disclaimer  of  a  con- 
stituted ministry,  above  and  independent  of  the  laity,  the 
practice  has  gradually  gone  into  desuetude,  and  the  prin- 
ciple into  repose  ;  and  there  is  now  a  pretension  at  least, 
and  generally,  I  believe,  an  admission  of  a  ministry  above, 


POR   EPISCOPACY.  M 

and  in  some  degree  independent  of  the  people.  But 
there  can  be  no  mistake  as  to  the  origin — as  to  the  der- 
ivation of  this  ministry.  Though  the  accident  of  cir- 
cumstances has  permitted  it  to  rise  into  greater  impor- 
tance, that  consideration  does  not  aflect  the  history,  by 
which  it  has  come  down,  or  the  source  from  which  it  is 
derived.  Moreover,  the  same  elementary  principle  is 
still  asserted  on  the  part  of  the  laity,  and  is  still  in  prac- 
tice, viz.  the  pastor  is  considered  a  member  of  his  own 
church,  in  the  sense  of  lay  membership ;  and  many 
churches  require  a  formal  transfer  by  certificate — a  pub- 
lic and  distinct  recognition  of  that  relation  at  the  time  of 
ordination,  or  installation.  In  others  it  is  assumed,  as 
comprehended  in  the  forms  of  ordination.  It  is  evident 
where  the  practice  came  from  ;  nor  can  there  be  any 
more  doubt,  that  the  pastor's  amenability  to  his  own  church 
ss  intended  to  be  recognised  and  declared.  Many  Con- 
gregations in  New-England  are  so  jealous  on  this  point, 
as  is  well  known,  that  they  will  never  receive  a  pastor, 
without  a  formal  acknowledgment  of  this  principle.  As 
much  as  to  say — In  whatever  light  the  ordaining  council, 
as  such,  view  their  own  acts  ecclesiastically,  we  require 
to  have  our  pastor  amenable  to  ourselves — to  have  and 
to  hold  him  in  our  own  power. 

Ministers,  who  duly  respect  theii"  office,  ought,  as 
seems  to  me,  gravely  to  consider,  whether  it  is  suitable 
to  submit  to  this  requirement.  It  has  always  been  a 
clear  point  with  me,  since  I  have  been  in  the  ministry, 
that  it  is  wrong,  and  that  I  could  never  comply  with  it. 
Although  it  might  be  said,  that  the  power  here  asserted 
by  associations  of  laity  over  ministers,  is  not  often  used, 
it  is  conceding  too  much — too  much  for  honesty,  if  the 
principle  is  not  in  fact  conceded ;  and  too  much  in  any 
case  for  the  safety  of  a  minister,  as  his  church,  in  the 
event  of  an  unreasonable  opposition,  would  have  it  in 
their  power  to  ruin  him.  The  principle  asserts  and 
claims,  in  the  mouth  of  the  association — He  (our  pas- 
tor) is  one  of  us,  and  our  equal.  We  can  judge,  depose, 
and  excommunicate  him.  It  is  very  likely,  that  this 
principle  would  not,  at  present,  generally  be  interpreted 
c  3 


58  REASONS 

in  New-England  as  going  to  the  extent  of  deposition; 
and  that  pubUc  opinion  and  the  sympathy  of  pastors  for 
each  other,  in  connexion  with  their  influence,  as  men, 
would  rescue  a  brother  from  such  a  doom.  But  still  I 
think,  there  can  scarcely  be  a  doubt,  that  this  practice 
originated  in  the  full  recognition  of  a  principle  having  all 
this  scope,  and  that  such  may  still  be  its  legitimate  re- 
sults, except  by  the  barring  of  accidents. 

Ministers — if  they  beheve  in  a  ministry,  other  than 
merely  influential,  and  other  than  of  lay  origin — ought  to 
take  higher  ground.  It  is  due  to  themselves,  to  the 
cause,  and  to  their  Head.  For  myself,  I  have  ever  been 
accustomed  to  regard  the  Christian  ministry  as  a  distinct 
part  of  the  constitution  of  the  church — as  a  separate 
grade,  having  powers  inherent  in  itself,  which  cannot  be 
invaded,  or  impaired  by  lay  influence  ;  and  to  consider, 
that  the  act  of  ordination,  or  consecration,  lifts  the  sub- 
ject into  this  condition,  and  invests  him  with  its  appro- 
priate prerogatives.  Thenceforward,  he  is  a  member  of 
his  own  body — that  is,  of  the  ministry,  and  amenable  only 
to  them.  Of  course,  for  a  lay  association  to  claim  him 
as  a  member,  and  to  assert  power  and  control  over  him, 
affecting  his  character  and  standing,  as  a  minister,  is  an 
usurpation.  I  do  not  deny,  that  ihe  laity  may  very  prop- 
erly have  an  agency  and  an  influence  in  bringing  an  un- 
worthy clergyman  to  trial  for  his  delinquencies  before  the 
proper  authority ;  but  only,  that  the  laity  cannot  be  his 
judges. 

How,  then,  it  possibly  will  be  asked,  could  I  consist- 
ently remain  a  Presbyterian,  as  the  Constitution  of  that 
Church  admits  ruling  elders  to  an  equal  voice  in  all  its 
Courts,  and  as  this  class  are  in  fact  more  numerous  than 
the  pastors  ]  In  the  first  place,  the  excess  of  ruling  el- 
ders over  the  number  of  ministers  in  Presbytery  and  Sy- 
nod is  an  accident,  resulting  from  a  deficiency  of  minis- 
ters to  supply  all  the  churches.  Next,  ruling  elders  are 
in  fact  co-pastors  of  the  churches,  and  constitutionally 
have  a  right  to  that  voice.  And  lastly,  as  the  superior 
influence  of  the  clergy,  where  there  is  no  open  strife  be- 
tween them  and  their   associate  elders  of  the  laity,  ia 


FOR    EPISCOPACY.  G|h 

generally  a  safeguard  to  their  own  order,  I  have  sub-^ 
mittcd  to  it,  as  a  defect  in  principle  beyond  my  control. 
Although  I  have  not  been  blind  to  the  imperfections  of 
Presbyterianism,  I  had  never,  till  recently,  seen  suflicient 
reasons  to  think  of  alienating  myself  from  the  connexion. 
In  all  the  relations  of  life,  it  becomes  our  duty  to  bear 
what  we  cannot  mend — to  wait  for  that  relief,  which 
Providence  shall  open. 

I  suppose  it  is  the  tendency  of  Congregational  minis- 
ters towards  Presbyterianism  in  the  forms  of  Association 
and  Consociation,  that  has  kept  alive  this  popular  jeal- 
ousy, which  has  continued  to  demand,  that  pastors  should 
be  members  of  their  respective  churches — all,  how- 
ever, proving  the  same  thing,  so  far  as  my  present  ob- 
ject is  concerned.  It  is  in  this  light  of  history,  that  we 
see  distinctly  the  origin  of  the  American  Congregational 
churches,  and  the  derivation  of  their  ministry  ;  and  here, 
if  I  mistake  not,  we  have  a  solution  of  all  the  disasters, 
which  such  an  economy  has  brought  so  widely  over  the 
religious  world  of  our  country.  The  ministry  to  a  great 
extent,  has  been  run  over  and  trampled  under  foot  by  fa^ 
naticism,  because  in  its  constitution  and  connexion  with 
the  public,  it  had  no  power  of  resistance.  It  has  unwit- 
tingly connived  at  the  destruction  of  its  own  appropriate 
influence,  by  the  recognition  of  principles,  having  that 
tendency. 

As  a  matter  of  fact,  Presbyterianism  itself  has  proved 
equally  inefficient.  It  is  true,  no  doubt,  that  Presbyteri- 
anism has  been  vitiated  by  the  transfer  and  incorporation 
of  the  elements  and  leaven  of  Congregationalism  into  its 
body ;  and  that  fanaticism  commenced  its  most  frightful 
career  in  those  parts  of  the  Presbyterian  Church,  where 
the  spirit  of  Congregationalism  most  prevailed. 

But.  although  it  must  be  confessed,  that  genuine  Presby- 
terianism is  rather  too  doctrinal  and  speculative  to  generate 
wildness  in  religion,  it  seems  to  me  to  have  m  its  very 
constitution  the  elements  of  perpetual  strife.  The  long- 
continued  and  invariable  occurrence  of  an  evil,  under  a 
specific  system  of  society,  may  lawfully  lead  us  to  suspect 


60  REASONS 

defects  in  its  organization.  It  is  nearly  twenty  years 
since  I  began  to  be  intimately  concerned  in  the  opera- 
tions of  Presbyterianism.  In  the  Church  Session,  so 
called,  it  being  the  lowest  Court,  composed  of  the  pastor 
and  his  associate  elders,  I  have  always  found,  that  the 
transaction  of  business  under  the  rules  of  the  Directory 
was  embarrassing  and  unfriendly  to  edification — in  cases 
of  discipline  peculiarly  so.  Spiritual  or  moral  control 
grows,  under  this  system,  into  all  the  formalities  of  civil 
process.  Cases,  which  might  otherwise  be  settled  by  a 
few  words  and  in  a  short  way,  are  found  by  the  persons 
concerned  to  be  made  a  subject  of  public  record ;  dis- 
putes about  form  and  the  rule  arise  ;  bad  feelings  being 
excited,  the  right  of  appeal  is  claimed  ;  it  goes  up  to 
Presbytery,  and  disturbs  that  body;  to  Synod,  it  maybe, 
and  discomposes  that ;  and  at  last  it  agitates  the  Gen- 
eral Assembly,  a  body  of  several  hundred  ministers  and 
elders  collected  from  all  parts  of  the  United  States. 
Scarcely  a  Presbytery  meets,  but  an  appeal  or  reference, 
involving  much  bad  feeling,  often  the  worst  of  passions, 
comes  up  to  be  tried ;  still  more  seldom  does  a  Synod 
meet  without  such  a  spectacle  ;  and  never,  within  my 
recollection,  has  a  General  Assembly  gone  over  without 
some  painful  agitation  of  this  kind.  Laws  intended  to 
secure  peace  and  order,  by  a  rigid  construction  accord- 
ing to  the  letter,  are  in  fact  the  means  of  strife  and  dis- 
order. According  to  all  my  experience  and  observation, 
it  is  so  in  the  Church  Session,  in  Presbytery,  in  Synod, 
and  in  the  General  Assembly,  I  believe  it  will  be  ad- 
mitted by  all  who  are  competent  witnesses,  that  debates 
on  questions  of  order  and  on  interpretations  of  law  in  ap- 
plication to  cases,  absorb  a  most  unreasonable  amount  of 
time  in  all  the  Courts  from  the  lowest  to  the  Iiighest ; 
and  that  the  uncomfortable  feeling,  which  these  debates 
excite,  is  the  more  prevailing  mood  of  the  several  Courts 
during  their  sessions.  As  this  state  of  things  has  been 
very  public,  and  as  I  allude  to  it  for  public  purposes,  it 
cannot  fairly  be  regarded  in  the  light  of  scandal.  It  is 
a  grave,  and  undoubtedly  a  suitable  inquiry,  as  to  what 
may  be  the  cause  ;  and  having  myself  come  to  a  sober 


roU   EPISCOPACY.  61 

conviction,  that  it  results  from  constitutional  defects,  I 
am  not  aware  that  it  is  improper  to  declare  such  an  opin- 
ion in  my  present  circumstances. 

Such  an  uninterrupted  series  of  facts  of  the  same  class 
naturally  lead  the  mmd,  that  is  inquiring  after  the  solu- 
tion, to  some  theory  that  is  adequate  to  produce  them. 

My  own  reasoning  on  this  spectacle  has  come  to  this  : 
that  the  Presbyterian  church,  from  the  nature  of  man,  is 
an  impracticable  machinery  ; — that  from  a  spiritual  com- 
munity, professing  to  be  governed  by  moral  influences,  it 
has  degenerated  into  a  species  of  civil  polity  ;  first,  by 
burdening  itself  with  too  much  law  ;*  next,  by  attempting 
to  enforce  the  statutes  under  a  literal  and  rigid  construc- 
tion in  all  possible  forms  of  application,  contrary  to  the 
design  of  Christianity,  which  is  peculiarly  a  religion  of 
jinnciples,,  availing  itself  of  the  civil  regulations  of  soci- 
ety to  reform  mankind  by  moral  suasion  ; — and,  that  the 
equality  claimed  for  all  its  ministers  is  the  immediate 
occasion  of  its  perpetual  dissensions. 

The  last  is  a  most  material  vice  in  the  actual  operation 
of  this  system,  as  must  be  evident  to  all  minds,  laying 
aside  a  consideration  of  the  argument  pending  between  it 
and  Episcopacy.  Refusing  to  invest  proper  persons  with 
responsible  supervisory  and  executive  powders,  to  be  exer- 
cised on  settled  and  known  principles,  as  is  always  found 
necessary  in  all  other  forms  of  human  government,  every 
individual  claims  to  have  an  equal  part  in  the  legislative, 
judicial,  and  executive  functions ;  and  the  consequence 
is,  that  every  time  they  meet  together  for  these  purposes, 
they  meet  for  dissension,  as    it  is  morally  impossible 

*  It  is  a  remarkable  fact,  in  point  to  this  statement,  that  the  prac- 
tice of  law  in  the  Presbyterian  cliurch  has  become  so  much  a  science 
and  profession,  that  long  ago  reports  of  cases  and  precedents  began 
to  be  published  by  order  of  the  General  Assembly,  which  have  now 
grown  to  a  large  volume  of  cases,  precedents,  and  commentaries, 
constantly  swelling  in  its  dimensions  with  every  new  edition,  under 
the  title  of  the  Assembly's  Digest.  It  is  manifest  that  none  but  a 
lawyer  can  now  understand  the  laws  of  the  Presbyterian  church ; 
and  yet,  a  minister,  to  be  qualified  for  his  presbyterial,  synodical, 
and  General  Assembly  duties,  must  know  them.  Hence  every  meet- 
ing of  these  bodies  is  virtually  a  schooUng  into  the  knowledge  of  law, 
without  ever  attaining  to  it.  They  are  just  enough  m  the  law  not 
to  be  skilful,  but  always  in  difficulty. 
6 


62  REASONS 

it  should  be  otherwise.  It  is  not  in  man  to  govern  him- 
self in  this  way  ;  it  never  was,  and  never  can  be.  Sup- 
pose, for  illustration,  that  besides  the  legislative  functions 
of  the  Congress  of  the  United  States,  they  should  attempt 
to  discharge  the  duties  of  the  judiciary  and  the  execu- 
tive :  it  would  be  utterly  impossible  that  government 
should  go  on  in  this  way.  And  yet  this  is  the  way  of 
the  Presbyterian  church :  every  meeting  of  its  consti- 
tuted authorities  is  a  parliament,  every  parliament  is  a 
judiciary,  and  every  judiciary  is  an  executive  ;  and  the 
consequence  is,  that  each  and  all  become  an  arena  of 
perpetual  strife. 

But  the  most  impracticable  principle  of  the  whole 
organization,  is  the  preposterous  attempt  to  enforce  a 
multitude  of  minds  to  think  exactly  alike  on  every  point 
of  Christian  doctrine.  It  is  assuming  a  theory  which  is 
entirely  and  universally  false.  Such  an  agreement  never 
was,  and,  it  may  be  presumed,  in  this  world,  never  can 
be.  This,  certainly,  is  the  theory  of  the  leading  and 
most  influential  minds  of  the  Presbyterian  church,  if  we 
are  to  judge  from  past  history  and  present  developments  ; 
and  consequently  and  necessarily  it  must  doom  the  body 
to  perpetual  and  endless  strife.  They  may  divide  the 
Presbyterian  church,  as  is  likely  soon  to  occur;  but,  on 
the  same  principles,  a  division  can  never  purchase  peace. 
They  may  subdivide,  but  the  inherent  defects  of  consti- 
tution will  still  be  there,  and  in  all  probability  will  again 
break  out  in  the  same  forms. 

It  will  be  apparent  that  such  an  operation  and  uniform 
result  of  a  given  organization  is  a  disappointment  and 
subversion  of  the  aims  and  ends  of  the  Christian  church. 
It  destroys  peace,  creates  discord,  prevents  edification, 
keeps  in  constant  and  wide-spread  agitation  cases  of 
painful  discipline,  and  thus  forces  scandal  on  the  public 
eye  ;  provokes  and  nourishes  endless  controversy  about 
doctrine  ;  exasperates  individuals,  and  irritates  the  public 
mind  ;  occupies  all,  to  a  great  extent,  on  a  pubhc  arena 
of  strife,  and  thus  diverts  them  from  the  appropriate 
duties  and  aims  of  the  followers  of  the  meek  and  lowly 
Jesus  ;  and  as  a  natural  and  unavoidable  result,  prevents 


FOR    EPISCOPACY.  03 

and  blights  the  growth  of  individual  piety,  and  retards,  no 
one  can  tell  how  much,  the  public  and  general  interests 
of  religion. 

The  present  state  of  the  Presbyterian  church,  in  con- 
nexion with  its  past  history,  is  a  public  and  painful  proof 
of  the  statements  and  reasonings  I  have  here  recorded. 
Churches  are  divided  ;  Presbyteries  are  divided  ;  Synods 
are  divided  ;  the  General  Assembly  is  divided ;  and  the 
whole  denomination,  composed  of  more  than  2000  min- 
isters, nearly  3000  churches,  more  than  250,000  com- 
municants, having  allied  to  them  a  population  falling  prob- 
ably not  much  short  of  2,000,000,  is  in  violent  agitation 
and  conflict  with  itself — party  against  party — all  origina- 
ting from  two  great  and  leading  facts,  totally  unlike,  un- 
congenial, and  meeting,  as  extremes  frequently  do,  not  in 
this  instance  for  coincidence,  but  for  collision.  It  is 
extreme  looseness  in  doctrine  and  practice  on  the  one 
hand,  and  a  violent  attempt  to  coerce  it  into  orthodoxy 
and  order  on  the  other.  The  first  seems  to  me  the  nat- 
ural result  of  such  an  organization,  when  the  body  gets 
to  be  large  ;  and  the  last  an  impracticable  theory  applied 
to  remedy  the  evil,  but  doomed  apparently  to  produce 
only  concussion  and  dissolution.  The  fermentations  of 
the  whole  mass  work  their  way  to  the  floor  of  the  Gen- 
eral Assembly,  and  there  develope  annually  the  true  char- 
acter of  the  ingredients  in  their  relative  combination 
and  reciprocal  action.  The  controversies  of  that  body 
are  too  well  known  to  require  a  history  in  this  place,  and 
too  painful  to  be  useful  in  a  detailed  portraiture.  And 
yet,  from  the  important  position  of  that  body  in  society, 
and  from  existing  facilities  of  obtaining  and  recording 
the  debates  of  public  assembhes,  they  are  notwithstand- 
ing spread  out  before  the  wide  community,  to  the  great 
scandal  and  detriment  of  religion.  If  all  their  debates 
could  be  held  with  closed  doors,  till  peace  should  be 
restored — if  that  can  ever  be  hoped  for — it  would  seem 
most  desirable. 

The  great  diversity  and  not  unfrequent  extravagance 


64  REASONS 

of  creeds,  introduced  into  the  Presbyterian  and  Congre- 
gational connexions,  is  a  sad,  and  for  anything  I  can 
see,  an  irremediable  evil.  I  mean  the  creeds  of  every 
several  commonwealth  or  church.  I  am  aware  that  the 
principle  of  the  Presbyterian  church  of  the  United  States 
is,  that  all  its  separate  organizations  or  congregations, 
shall  adopt  and  subscribe  to  the  creed  of  the  Directory, 
as  determined  and  ordered  by  the  Geneva!  Assembly  ; 
but  such  is  not  the  fact ;  and  the  Congregations  have  too 
much  independence  to  conform  to  that  rule,  where  they 
have  not  done  it  from  the  beginning.  All  the  Congre- 
gational churches  of  New-England  are  associated  under 
such  articles  of  faith  as  were  drawn  up  for  them,  or 
offered  by  the  clergyman  who  originally  organized  them 
into  a  body,  except  as  in  some  instances  they  have  been 
remodelled.  The  same  is  the  fact  extensively  through 
the  bounds  of  the  Presbyterian  denomination.  The 
diversity  cannot,  I  think,  be  less  than  some  hundreds ; 
and  each  one  is  shaped,  with  minute  exactness,  accord- 
ing to  the  theological  model  of  the  head  that  formed  it» 
as  a  Hopkinsian,  as  a  New  light,  as  a  moderate  or 
high  Calvinist,  as  an  Old  or  a  New  school  man,  with  all 
the  grades  between  these  extremes,  from  the  time  of  Jon- 
athan Kdwards  down  to  this  present ;  and  some  of 
them  far  higher  and  far  lower  than  either  of  these. 
From  the  known  scrupulosity  of  divines  of  these  two 
great  denominations  in  all  such  matters,  it  cannot  be  a 
subject  of  surprise,  that  this  great  variety  of  creeds 
should  be  guarded  and  defended  on  certain  points,  most 
dear  to  the  authors,  in  a  manner  somewhat  extravagant 
and  impressive.  Such,  in  a  great  diversity  of  instances, 
have  I  found  them  to  be.  At  one  time  I  have  been 
pleased  ;  at  another,  amused ;  at  another,  astonished ; 
at  another,  mortified.  One  can  hardly  go  from  one 
town  to  another,  although  he  is  in  the  same  denomination, 
without  finding  a  different  creed,  unless  he  may  happen 
to  fall  into  the  track  of  a  minister  or  missionary,  who  or- 
ganized several  churches,  and  of  course  gave  to  each  the 
same  ;  though  I  have  actually  found  them  varying,  even 
in  such  a  case,  on  former  missionary  ground  in  the  west- 


FOR    EPISCOPACY.  65 

ern  parts  of  New- York.  I  have  myself  organized  some 
ten  to  fifteen  churches,  giving  them  creeds  drawn  up  by 
my  own  hand,  which  varied  from  each  other,  according 
as  by  more  thinking  on  the  subject  I  supposed  I  could 
improve  their  forms. 

The  last  time  I  ever  officiated  in  reading  the  confes- 
sion and  covenant  to  a  candidate,  who  stood  up  before 
the  congregation  to  be  received  by  that  formality  into  full 
communion,  it  was  so  extravagant  in  both  these  principal 
parts,  that  I  really  felt  as  if  1  could  never  do  the  like 
again  with  a  good  conscience.  I  thought  that  every  one 
who  heard  must  feel,  that  these  professions  and  engage- 
ments were  unsuitable,  not  so  much  for  the  doctrine  of  the 
confession,  or  the  nature  of  the  covenant,  as  for  the  exces- 
sive overstraining,  and,  as  it  appeared  to  me,  extrava- 
gance of  the  form.  It  seemed  as  if  the  purpose  of  the 
instrument  was  to  go  as  much  higher  in  pretension,  as 
everybody  knew  the  person  subscribing  to  it  must  come 
short  of  in  life,  and  thus  balance  the  account. 

How  different  this  from  the  practice  of  a  Church,  which 
has  the  same  creed  throughout  the  land,  and  that  creed 
in  every  man's,  in  every  woman's,  and  in  every  child's 
hand  ! 


It  may,  perhaps,  be  thought,  that  a  part  of  my  state- 
ments respecting  the  theory  of  the  Presbyterian  and 
Congregational  churches  is  too  comprehensive  to  he 
fully  appreciated,  without  more  explanation. 

With  regard  to  the  ministry,  it  can  hardly  be  mis- 
taken, that,  independent  of  any  higher  claims  than  con- 
siderations of  expediency,  I  am  disposed  to  regard  Epis- 
copacy, or  an  organization  based  upon  that  principle,  as 
the  best  form  of  church  polity  and  government.  But 
that  I  shall  treat  of  in  the  proper  place.  As  yet,  and  so 
far  as  relates  to  this  point,  I  have  only  been  engaged  in 
showing,  that  Presbyterian  organization  is  defective,  as 
proved  by  experiment,  and  as  a  consideration  of  its  the- 
ory, in  application  to  human  nature  and  society,  might 
lead  us  to  expect.     It  seems  to  be  apparent,  that  it  has 


66  REASONS 

in  it  the  germ  of  perpetual  strife.  Universal  parity, 
claiming  in  the  Church  Session,  in  Presbytery,  and  in 
Synod  original  rights  of  supervision  and  control,  each  in 
its  own  appropriate  field,  and  to  a  certain  extent  uniting 
the  combined  powers  of  legislation,  of  a  Judiciary,  and 
of  an  Executive  authority,  must  necessarily  want  that 
harmony  of  action,  which  the  responsible  investiture  of 
particular  individuals  is  calculated  to  secure  in  the  oflfice 
of  administration,  1  say — uniting  the  powers  of  legis- 
lation, &c.,  because,  that,  notwithstanding  the  General 
Assembly  is  the  legislature  in  principle,  and  for  the  great 
summary  of  fundamental  statutes,  is  so  in  fact ;  yet  each 
of  the  inferior  courts  legislates  in  a  thousand  minor  details 
for  its  own  jurisdiction  ;  and  is,  therefore,  as  I  have  be- 
fore stated,  at  the  same  time  virtually  a  Parliament,  a 
Judiciary,  and  an  Executive  power.  The  General  As- 
sembly is  pre-eminently  so  ;  and  although  it  is  a  repre- 
sentative body,  immediately  from  the  Presbyteries,  the 
principle  of  ministerial  parity  prevails  there,  as  else- 
where. Consequently,  in  all  parts  and  ramifications  of 
the  Presbyterian  organization  there  is  wanting  a  head ; 
and  of  course  wanting  that  harmony  of  action,  which 
such  an  authority,  invested  with  specific  powers,  on  re- 
cognised principles,  and  made  responsible  for  the  use 
of  them,  is  in  all  conditions  of  society  essential  to  pro- 
duce. Nowhere  in  the  Presbyterian  church,  in  any  one 
of  its  bodies,  or  combined  parts,  is  there  a  head — if  we 
except  the  transient  and  extemporaneous  office  of  a 
moderator.  Even  the  pastor  is  not  a  head  in  fact,  al- 
though he  is  nominally  so  ;  inasmuch  as  the  voice  of 
each  ruling  elder  is  by  the  constitution  equal  to  his,  and 
they  together  can  always  overrule  him.  Such  an  organ- 
ization, therefore,  always  has  in  it  the  essential  elements 
of  collision  ;  and  the  uniform  result,  as  actually  devel- 
oped, is  no  disappointment,  but  a  fulfilment  of  its  ten- 
dencies. 

Congregationahsm  is  in  principle  no  Ecclesiastical 
organization  at  all ;  but  was  first  got  up  in  England,  as 
its  name  imports,  and  as  is  there  still  rigidly  maintained, 
for  the  purpose  of  Independency.     The  only  organiza- 


FOR    EPISCOPACY.  67 

tion  it  tolerates  is  that  of  each  association  of  Christians, 
who  worship  together.  As  before  shown,  the  ministry 
is  merely  nominal  and  influential.  The  system  of  Con- 
gregationalism in  Connecticut  has  approximated  towards 
Presbyterianism.  Of  course  it  cannot  be  any  better  in  the 
view  now  under  consideration.  It  is  undoubtedly  true, 
as  before  recognised,  that  the  Congregational  ministry 
of  New-England  have  attained  to  a  more  commanding 
relative  position,  than  their  prototype  of  England. 

But  it  is  the  class  of  associations,  commonly  called 
churches,  and  well  known  under  that  name  ;  it  is  their 
nature,  and  the  powers  claimed  by  them,  as  the  deposito- 
ries of  the  Christian  Sacraments,  and  as  claiming  con- 
trol over  membership  in  Christ's  visible  body,  to  admit, 
reject,  and  excommunicate  ;  in  other  words,  as  claiming 
and  using  the  fundamental  and  most  important  powers 
of  the  Christian  Church  ; — it  is  these  organizations,  which 
have  seemed  to  me,  though  not  in  fact  an  historical 
anomaly,  yet  really  so,  under  a  right  view  of  primitive 
practice,  and  of  the  design  of  Christian  institutions. 

On  this  footing  the  Presbyterian  and  Congregational 
churches  of  the  United  States  are  in  most  particulars 
uniform.  How  it  has  been  possible  for  organizations  of 
this  kind  to  wrest  from  the  Christian  ministry  their  appro- 
priate and  peculiar  prerogatives — viz.  of  keeping  up  the 
visible  Church  of  Christ  by  baptism,  and  administering 
the  holy  Eucharist  to  whomsoever,  in  their  conscience, 
in  their  discretion,  and  under  their  official  responsibiUty, 
they  shall  deem  incumbent  upon  them,  at  such  time  and 
place,  as  may  seem  to  them  proper  and  expedient,  with- 
out consent,  advice,  or  control  of  the  laity — I  confess  I 
could  never  resolve,  except  in  the  light  of  that  history, 
which  opens  to  us  the  causes  and  the  agency,  which  first 
broke  down  the  Christian  ministry  in  certain  of  the  Prot- 
estant ramifications,  and  then  usurped  its  powers. 

Common  sense  would  teach  us  what  ought  to  be  and 
what  are  the  powers  of  the  ministry  ;  and  common  opin- 
ion, even  among  those  who  actually  withhold  them,  sup- 
poses that  they  are  such  as  these.  They  would  not  be- 
lieve, if  they  were  told,  what  they  are  doing,  until  it 


68  REASONS 

should  be  explained  to  them,  ^^^ly,  then,  it  may  be 
presumed,  they  will  give  it  up.  Oh  no — that  is  not  so 
easy.  But  still  they  will  not  believe  It.  They  take  for 
granted,  that  their  own  ministry  is  in  the  possession  and 
use  of  all  these  powers,  because  they  are  aware  it  is 
proper. 

For  the  present,  I  only  propound  for  consideration  the 
two  following  opposite  theories  : — First,  that  of  the  cus- 
tomary organization  of  Presbyterian  and  Congregational 
churches,  holding  control  over  membership  and  the  sac- 
raments, with  a  consideration  of  the  usual  embarrass- 
ments and  difficulties,  that  attend  it ; — such  as  a  mode 
of  admission,  that  cannot  keep  out  the  unworthy,  even  by 
the  closest  scrutiny  ;  which  excludes  and  repulses  many 
that  ought  to  come  in  ; — an  organization  which  threatens, 
and  often  disturbs  the  peace  of  society,  by  authorizing 
every  member  to  overlook  the  private  conduct  of  his 
neighbour,  m  the  covenant  of  mutual  watch  and  care  ; 
which  always  finds  it  difficult  to  maintain  tranquillity  and 
order ;  which  shakes  the  church  to  its  foundation  by 
almost  every  case  of  discipline,  and  these  not  unfre- 
quent,  if  the  church  be  numerous  ;  which  cannot  get  rid 
of  a  bad  member,  disposed  to  make  trouble,  wi;;hout  in 
some  instances  threatening  the  existence  of  the  body ; 
which  always  has  more  or  less  of  scandal  resting  upon 
it  in  the  eyes  of  the  world,  and  often  not  unjustly ;  and 
which  for  all  these  and  many  other  reasons  of  the  kind, 
is  in  the  way  of  a  blessing  on  the  world  around,  render- 
ing it  at  least  problematical,  whether  the  evil  it  does  is 
not  greater  than  the  good,  in  comparison  of  what  might 
be  accomplished,  if  this  system  were  out  of  the  way. 

Next,  I  would  propose  for  consideration  the  other 
theory  : — That  the  ministry  should  be  left  in  possession 
of  its  primitive  and  legitimate  powers,  viz.  of  dispensing 
the  sacraments  on  their  own  official  responsibility  ;  that 
the  pastor  over  any  given  Congregation  should  "  preach 
the  word,"  "  be  instant,"  that  is  ready  for  all  pastoral 
emergencies,  "  in  season,  and  out  of  season ;"  that  he 
should  baptize  at  his  own  discretion,  he  being  supposed 
to  understand  his  duty  in  this  particular,  and  conscieo- 


FOR    EPISCOPACY.  69 

tious  ;  that  he  should  admit  persons  to  the  holy  commu- 
nion also  on  his  own  discretion,  having  duly  instructed  and 
prepared  them,  and  found  them  proper  candidates  ;  that 
it  should  be  his  duty  to  watch  over  the  Hock,  "  to  re- 
prove, rebuke,  and  exhort,"  and  not  theirs  to  overlook  each 
other  for  these  purposes,  except  as  certain  relations  in 
life,  such  as  parents,  masters,  guardians,  intimate  friends, 
and  some  others  adventitious,  might  warrant,  and  render 
it  safe  and  hopeful  of  good ;  and  that  he  should  instruct 
all,  guide  all,  preside  over  all,  so  far  as  his  proper  min- 
isterial and  pastoral  functions  may  be  considered  as  le- 
gitimately extending.  In  this  way  the  members  of 
Christ's  body  sustain  their  visible  connexion  with  him 
through  his  ministers,  and  through  them  alone.  All  that 
other  factitious  machinery,  so  difficult  to  be  kept  in  or- 
der, so  hard  to  be  worked  to  advantage,  so  prolific  of  dis- 
cord and  scandal,  so  detrimental  to  a  pastor's  influence 
and  efficiency,  and  to  a  great  extent  a  stumblingblock 
to  the  world  around,  would  be  wanting.  It  could  not  be 
found,  and  consequently  nobody  could  find  fault  with  it. 
It  could  do  no  hurt  positively,  or  negatively.  And  yet 
all  Christians  could  enjoy  their  privileges :  Christ's 
church  and  its  ordinances  would  be  open  to  them ;  the 
pastor  could  avail  himself  of  all  the  helps  to  be  found 
among  his  own  people,  to  act  under  his  advice  and  su- 
pervision, and  not  he  under  theirs  ;  every  mode  of  doing 
good,  that  is  proper  in  any  case,  might  be  adopted  in  this, 
and  every  available  talent  among  Christians  put  to  use. 
The  pastor  might  have  his  own  adopted  advisers,  and 
consult  them,  as  he  might  feel  the  want  of  their  counsel ; 
but  they  should  not  be  his  governors.  He  might  have  a 
board  to  supervise  and  manage  all  needful  secular  con- 
cerns, as  in  other  cases  is  provided  for  by  statutes  and 
ordinances  of  civil  Government. 

Now,  set  this  theory  down,  as  opposed  to  the  former, 
and  let  any  sober  and  enlightened  man  say — under  which 
of  the  two,  such  a  ministry,  as  that  which  is  generally 
found  in  the  Presbyterian  and  Congregational  connex- 
ions, would  be  likely  to  accomplish  the  greatest  good, 
under   the  same  forms  of  worship  now  in  use   among 


70  REASONS 

them  ■?  Under  which  of  the  two  would  any  good  and 
faithful  ministry  be  likely  to  do  the  greatest  good,  other 
things  being  equal  ]  If  the  answer  to  this  question  be 
obvious — as  1  think  it  must  be — and  obviously  in  favour 
of  the  second  theory  proposed,  the  question  is  settled 
against  the  expediency  of  the  fust.  The  first  is  compli- 
cated, inconvenient,  unnatural ;  it  is  not  adapted  to  man 
as  he  is,  nor  to  society  as  we  find  it ; — while  the  second 
is  simple,  practicable,  and  naturally  works  into  society 
in  all  its  forms.  There  is  no  possible  good,  that  can 
be  done  under  the  first,  in  given  circumstances  and  by 
given  agents,  which  may  not  be  done  under  the  second 
in  the  same  circumstances  and  by  the  same  agents  ;  and 
under  the  second  the  grievous  and  necessary  evils  of  the 
first  may  be  avoided.  And  withal  a  scope  is  still  left 
open,  and  a  power  still  remains,  under  the  latter,  of  ex- 
tended usefulness,  the  amount  of  which  cannot  be  esti- 
mated, all  which  the  former  for  ever  bars  by  its  inherent 
defects. 

It  is  proper  to  remember,  that  these  two  theories  are 
thus  set  forth  in  comparison,  and  supposed  to  be  applied, 
where  all  other  things,  which  are  not  necessarily  inhe- 
rent in  the  peculiar  character  of  each,  are  equal ;  and  it  is 
in  this  view  only,  that  they  can  be  properly  appreciated. 

I  anticipate,  that,  admitting  a  community  icith  a  pastor 
could  do  better  under  the  application  of  the  second 
theory,  the  question  might  be  raised — what  would  be- 
come of  them  without  a  pastor  '\  I  answer — they  would 
still  have  the  advantage  even  in  that  case.  Christians 
of  leading  influence  and  character  would  naturally  take 
their  appropriate  positions,  as  the  exigencies  of  the  com- 
nmnity  might  demand ;  and  society  would  pay  them  far 
greater  deference,  as  may  easily  be  imagined,  than  would 
be  rendered  to  a  set  of  men,  who  perhaps  could  advance 
no  other  title  for  influence,  than  that  of  having  long  time 
filled  an  official  station  without  honouring  it ;  or  at  least 
without  discharging  its  duties  in  a  manner  useful  and 
agreeable  to  the  public.  It  is  Christian  virtue  and  a  tal- 
ent for  usefulness,  which  are  best  fitted  for  such  a  time 
— without  which  the  apphcation  of  the  first  theory  w^ould 


FOR    EPISCOPACY.  71 

not  simply  be  inoHicicnt,  but  injurious — and  with  which 
the  second  would  still  be  more  desirable.  Tlve  ofllcial 
lay  authorities  of  such  a  community,  whatever  might  be 
their  denomination,  and  the  people  themselves  would  nat- 
urally feel  more  the  importance  of  obtaining  a  pastor, 
than  when  all  is  left  to  a  set  of  Deacons  or  Elders,  who 
often  deem  themselves  competent  to  fdl  that  place. 
Moreover,  the  church  in  such  a  case  could  not  be  shaken, 
nor  its  existence  put  in  peril ;  because  it  would  have  no 
organization  liable  to  such  an  accident.  Whenever  a 
pastor  should  be  provided,  he  would  find  in  every  Chris- 
tian of  such  a  community  a  member  of  the  Church  uni- 
versal, whose  relation  had  not  been  and  could  not  be  dis- 
turbed, except  by  his  own  misconduct ;  neither  could  the 
fault  of  one  member  affect  the  privileges  and  standing  of 
another,  except  through  the  medium  of  a  personal  influ- 
ence. 

Inasmuch  as  the  covenant  of  "  mutual  watch  and 
care,"  so  generally  in  use  in  Presbyterian  and  Congre- 
gational churches,  is  in  common  opinion  of  their  mem- 
bers deemed  an  important  element  of  their  constitution, 
and  supposed  to  have  scriptural  authority,  having  myself 
objected  to  it  so  strongly,  it  may  seem  to  claim  from  me 
a  separate  and  more  particular  consideration. 

It  is  supposed  to  have  scriptural  authority,  first,  from 
the  injunctions  so  frequently  made  and  so  emphatically 
urged  by  Christ  and  the  apostles  to  love  and  union  among 
Christians  ;  and  next,  specific  rules,  such  as — "  If  thy 
brother  trespass  against  thee,  go  and  tell  him  his  fault, 
&c. ;"  "  Look  not  every  man  on  his  own  things,  but  ev- 
ery man  also  on  the  things  of  others  ;"  and  sundry  other 
passages  of  this  class,  of  which,  it  must  be  allowed, 
these  specimens  are  most  direct  and  emphatic. 

With  regard  to  the  first  and  others  to  the  same  point, 
given  by  our  Saviour  and  the  Apostles,  it  will  be  seen, 
that  they  relate  exclusively  to  private  offences  ;  and  the 
rules  affixed  to  them  are  a  mere  repetition  and  sanction 
of  the  common  practices  of  society  in  such  cases,  making 
them  incumbent,  with  this  difference  of  manner  and  ob- 


73  REASONS 

ject — that  it  should  be  done  in  the  spirit  of  kindness  and 
forgiveness,  for  tlie  sake  of  bringing  an  offending  brother 
to  a  proper  state  of  feehng ;  whereas  the  common  object 
of  unsanctified  and  worldly  men  is  to  show  their  spirit 
of  resentment,  perhaps  to  carry  out  a  quarrel  to  an  ex- 
treme, putting  on  the  airs  of  self-importance  and  inde- 
pendence, making  ir-ritating  charges,  imperatively  de- 
manding reparation,  and  with  "  men  of  honour,"  falsely 
so  called,  sometimes  leading  to  bloodshed.  But  not  so 
is  it  permitted  to  Christians.  This  rule  of  Christ  can 
never  be  legitimately  applied  to  cases  of  fault,  which 
have  no  more  relation  to  us  personally,  than  to  others,  or 
to  the  public. 

As  to  the  injunction  of  Paul — "  Look  not  every  man 
on  his  own  things,  but  every  man  also  on  the  things 
of  others,"  and  others  of  this  kind,  it  is  a  mere  exhorta- 
tion— mandate,  if  you  please — to  benevolence  ;  and  has 
no  respect  to  calling  others  to  account  for  faults,  or  to  a 
supervision  of  their  private  conduct.  The  connexion  in 
which  it  stands  will  show  this,  and  the  very  next  word 
is  an  illustration  of  the  injunction,  by  adducing  the  high- 
est exemplification  of  benevolence,  which  the  universe 
affords  :  "  Let  this  mind  be  in  you,  which  was  also  in 
Christ  Jesus,"  &c.  It  is  an  injunction  to  benevolence 
of  the  highest  order,  having  respect  not  only  to  the  tem- 
poral relief,  comfort,  and  happiness  of  others,  but  es- 
pecially to  the  salvation  of  their  souls. 

But  it  is  said,  St.  James  enjoins — "  Confess  your 
faults  one  to  another."  I  need  not  say,  that  the  Roman 
Catholics  claim  this,  as  prescribing  auricular  confessions  ; 
and  they,  doubtless,  have  as  good  a  right  to  it  for  this 
purpose,  as  those  whom  I  now  oppose  have  for  theirs. 
It  is  a  violent  wresting  of  Scripture  in  both  cases. 
Where  Christians  are  sufficiently  intimate,  it  is  a  salu- 
tary rule  ;  and  was  no  doubt  intended  for  such  cases  ; 
but  by  no  fair  interpretation  can  it  be  made  to  authorize 
an  inquisition  into  the  private  conduct  of  our  neighbours. 

The  passage  in  Leviticus — "  Thou  shalt  in  anywise  re- 
buke thy  neighbour,  and  not  suffer  sin  upon  him" — is  ev- 
idently a  direction  to  a  civil  magistrate,  as  in  the  verse 


FOR    EPISCOPACY.  73 

but  one  preceding  : — "  Ye  shall  do  no  unrighteousness  in 
judgment,"  &c. 

Moreover,  the  negative  of  this  claim  to  supervise  the 
affairs  of  others,  can  be  established,  not  only  by  con- 
structive applications,  but  by  direct  and  positive  injunc- 
tions of  Scripture  : — "  Whatsoever  ye  would,  that  men 
should  do  to  you,  do  ye  even  so  to  them."  But — "  we 
would  that  ouv  brother  should  teli  us  our  faults" — say 
some  of  these  persons.  I  answer,  that  this  is  a  rare  at- 
tainment, and  that  the  rule  is  intended  for  the  common 
feelings  of  mankind.  Christ  says  expressly,  pointedly, 
emphatically — "  Judge  not,  that  ye  be  not  judged,"  &c. 
"  Why  beholdest  thou  the  mote,"  &c.  "  Thou  hypocrite," 
&c.  He  knew,  that  persons,  who  think  themselves  bet- 
ter than  others,  but  knowing  not  themselves,  v/ould  be 
inchned  this  way  ;  and  therefore  he  rebuked  this  disposi- 
tion, and  branded  it  with  the  name  of  hypocrisy. 

One  of  the  most  inconvenient  and  troublesome  vices 
among  Christians  of  Apostolic  times  was — meddling  and 
impertinent  interference,  both  of  men  and  women  ;  and  I 
am  sorry  to  say,  more  especially  of  the  latter  ;  as  is  evident 
from  the  Epistles.  St.  Paul's  epistles  to  Timothy  and 
Titus  are  specific  and  minute  in  allusion  to  this  evil,  and 
contain  injunctions  against  this  vice  in  its  various  forms. 
They  make  a  melancholy  development  of  scandal  on  this 
point ;  but  it  is  truth,  and  the  Bible  is  always  honest. 
To  the  Thessalonian  Christians  he  said .  "  Be  quiet, 
and  do  your  own  business."  To  Timothy  he  enjoined, 
that  even  a  bishop  should  "  not  be  a  brawler,"  nor  their 
wives  "  slanderers  ;"  the  proper  interpretation  of  which 
doubtless  is — that  they  especially  should  not  be  guilty  of 
these  faults.  But  it  involves  the  converse.  "  R^fuse 
profane  and  old  wives'  fables  ;"  "  let  them,"  widows, 
"  learn  first  to  show  piety  at  home  ;"  "  the  younger  refuse 
....  because  they  learn  to  be  idle,  wandering  about 
from  house  to  house  ;  and  not  only  idle,  but  tattlers  also 
and  busybodies,  speaking  things  which  they  ought  not ;" 
"  against  an  elder  receive  not  an  accusation,  but  before 
two  or  three  witnesses,"  showing  that  tattling  and  slan- 
7  D 


74  REASONS 

der  was  a  vice  of  the  time  ;  "  let  servants  under  the  yoke 
honour  their  masters  ;"  "  obey  magistrates  ;"  "  wives, 
submit  to  your  husbands  ;"  "  shun  profane  and  vain  bab- 
bhngs  ;"  "  in  the  last  days  ....  there  shall  be  ...  .  false 

accusers  &c having  forms  of  godliness,  &c 

of  this  sort  are  they  who  creep  into  houses,  and  lead 
captive  silly  women  ;"  "  there  are  many  unruly  and  vain 
talkers,  whose  mouths  must  be  stopped,  who  subvert  whole 
houses  ;"  let  not  "  aged  women  be  false  accusers,"  and 
let  "  the  young  be  discreet  and  keepers  at  home  ;"  "speak 
evil  of  no  man — be  not  brawlers  ;"  &c.  "  The  tongue," 
says  the  Apostle  James,  "  is  an  unruly  evil,  full  of  deadly 
poison  ;  a  fire — a  world  of  iniquity  ; — it  setteth  on  fire  the 
course  of  nature,  and  is  set  on  fire  of  hell." 

Nothing  can  be  more  clear,  than  that  Scripture  au- 
thority against  meddlmg,  tattling,  slander,  scandal — or  in 
any  way  interfering  with  the  private  concerns,  conduct, 
and  character  of  our  neighbours,  except  as  civil,  or 
ecclesiastical  authority  has  clothed  us  with  legitimate 
powers — is  specific,  abundant,  decided,  emphatic.  It  is 
founded  in  human  nature  ;  it  is  essential  to  the  peace  of 
society  ;  a  departure  from  it  would  be  ruinous  to  social 
comfort.  If,  therefore,  it  is  proper  to  introduce  any  rule 
on  this  point  into  a  mutual  church  covenant,  it  seems  to 
me,  that  the  converse  of  that  which  is  usually  found  in 
that  place,  ©ught  to  be  substituted.  Even  the  apostles, 
as  we  have  seen,  found  it  necessary  to  rebuke  the  dispo- 
sition prevalent  in  their  time  to  meddle  with  the  affairs, 
and  to  make  inquisition  into  the  conduct  of  others.  But 
it  should  be  recollected,  that  the  condition  of  Christians 
and  the  state  of  society  then  were  widely  different  from 
the  same  things  with  us.  Christianity  was  a  new  reli- 
gion, and  its  disciples  were  generally  obnoxious.  They 
were  compelled  by  their  circumstances  to  associate  most 
intimately ;  they  were  bound  together  by  those  sympa- 
thies and  ties,  which  a  persecuted  and  suffering  class  al- 
ways feel,  independent  of  Christian  affection.  Hence  in 
part  we  account  for  the  holy  and  exemplary  ardour  of  their 
attachments  to  their  religion  and  to  each  other.  But 
even  in  these  circumstances  and  under  these  especial  in- 


FOR    EPISCOPACY.  75 

timacies — or  rather,  perhaps,  on  account  of  lliem — the 
apostles  found  it  necessary  to  admonisli  them  against  the 
abuse  of  that  confidence  so  generally  felt  and  recipro- 
cated by  those,  who  confessed  Christ  in  those  unhappy 
times — an  abuse  so  naturally  developed  in  the  form  of 
meddling  and  private  inquisition. 

But  the  state  of  the  Church  in  Christian  nations  of 
these  days  is  very  different ;  and  there  is  far  less  apology 
for  this  vice  among  Christians  now,  than  in  those  times. 
And,  moreover,  it  cannot  so  easily  be  tolerated  now. 
Professors  and  nonprofessors  of  religion,  in  the  present 
highly  civilized  state  of  Christian  nations,  stand  upon  a 
common  level  in  the  enjoyment  of  civil  rights ;  and  the 
lives  of  many  of  the  latter  class  are  as  exemplary,  in  a 
religious  view,  as  those  of  the  former.  Nearly  all,  pro- 
fessors and  nonprofessors,  assert  and  claim,  and  very 
justly,  the  enjoyment  of  all  private  rights  ;  and  an  ex- 
emption from  the  impertinent  supervision  of  their  neigh- 
bours, whether  it  respects  their  private  affairs,  or  their 
private  conduct.  Professing  Christians  will  not  consent 
to  such  interference  even  of  their  fellow  Christians  ;  and 
there  is  no  good  reason  why  they  should.  It  is  the  most 
unprofitabfe  and  obnoxious  business,  which  any  persons 
can  set  themselves  about.  It  may  be  added,  that  in  these 
days  and  in  our  country,  where  Christians  are  so  numer- 
ous and  people  generally  respect  religion,  many  of  whom 
being  as  decent  in  their  lives  as  professors  themselves,  it 
is  impossible  that  the  body  of  Christians  should  be  very 
distinct  and  disjunct  from  the  rest  of  the  community. 
It  is  equally  impossible,  in  the  midst  of  a  dense  popula- 
tion, that  the  members  of  the  same  church,  if  many, 
should  be  so  intimate,  as  in  the  primitive  age  ;  that  they 
should  all  even  know  each  other  personally  ;  and  they, 
who  think  it  is  possible,  and  a  duty,  adopt  an  impractica- 
ble theory.  My  next  door  neighbour  in  a  city  might  be 
a  member  of  the  same  church  with  myself,  and  yet  it  is 
possible  I  should  be  ignorant,  whether  he  be  a  Christian, 
or  a  Jew,  or  a  Mohammedan,  because  I  do  not  know  him 
at  all.  How  preposterous,  then,  is  it,  that  I  should  be 
his  guardian,  and  he  mine,  even  if  it  were  proper,  simply 


76  REASONS 

because  we  happen  to  be  members  of  the  same  church! 
The  spirit  of  the  primitive  Church,  in  all  that  was  good, 
is  what  we  want ;  the  circumstances  we  cannot  have. 

Let  it  not  be  supposed,  that  I  would  take  the  responsi- 
bility of  discouraging  the  efforts  of  private  Christians  to 
do  good  by  all  proper,  well-advised,  and  discreet  methods. 
I  trust  I  shall  ever  sympathize  thoroughly  in  any  suitable 
plans  devised  and  adopted  for  developing  and  bringing 
into  action  all  the  various  talents  of  the  Christian  Church, 
and  making  them  to  bear  on  the  great  design  of  Chris- 
tianity for  the  conversion  of  the  world.  I  only  have 
reference  in  these  remarks  to  a  specific  and  acknowledged 
evil,  which  unfortunately  has  received  the  sanction,  at 
least  in  form,  of  a  large  body  of  Christians — apparently 
and  most  probably  from  an  unwarrantable  interpretation 
of  certain  historical  and  preceptive  portions  of  Scripture. 


FOR    EPISCOPACY.  77 


CHAPTER  11. 

Consideration  of  the  common  and  popular  Objections  to  Episcopacy 
and  to  the  general  Economy  of  the  Episcopal  Church. 

Episcopacy  is  found  in  a  variety  of  forms  over  the 
Christian  world,  of  which  the  Roman  church  is  most 
eminent ;  next  to  that,  the  Greek  church ;  next,  the 
church  of  England  ;  and  next,  the  Episcopacy  of  the 
United  States.  The  American  Methodists  are  under  a 
form  of  Episcopacy  ;  and  so  are  the  Moravians,  or  United 
Brethren.  There  are  some  other  forms  of  Christian  or- 
ganization, which  have  the  semblance  of  Episcopacy  ; 
and  numerous  Christian  institutions,  in  our  own  country 
and  elsewhere,  as  I  shall  have  occasion  to  show,  are  under 
the  control  of  the  Episcopal  prmciple.  Nearly,  or  quite 
all  of  our  voluntary  religious  and  benevolent  societies  are 
of  this  last  class. 

The  Roman  and  Greek  churches  run  nearly  parallel 
in  their  general  design  and  structure.  But  the  features 
of  the  church  of  Rome  are  more  before  the  world.  They 
are  gigantic  and  imposing ;  and  for  the  powers  it  has 
usurped  and  employed,  it  has  been  terrific.  At  present 
it  lies  under  the  ban  of  the  public  opinion  of  the  civilized 
world,  so  far  as  its  former  u8ur})ations  and  abuse  of 
power  aie  concerned.  The  Protestant  world,  as  is  well 
known,  has  declared  off,  renounced  connexion,  and  dis- 
claimed all  responsibility  in  its  arrogance  and  abomina- 
tions. As  a  subject  of  history  it  is  interesting  and  awful 
to  contemplate.  The  Pope  is  the  great  hierarch,  and  a 
temporal  prince ;  his  college  of  cardinals  are  his  coun- 
cil, and  the  aristocracy  of  his  realm ;  the  archbishops 
are  an  intermediate  grade  and  connexion  of  the  priest- 
hood ;  the  bishops  another  ;  and  the  numerous  orders  of 
inferior  ecclesiastics  of  this  stupendous  hierarchy  fill  up 
the  complement  between  the  papal  throne  and  the  people 


78  REASONS  » 

of  that  numerous — most  numerous — and  wide-spread 
communion.  The  vast  economy  of  this  notable  Episco- 
pate is  principally  of  human  invention — a  great  political 
institution,  whose  powers,  concentrated  in  Rome,  and 
emanating  thence,  have  made  the  kings  of  the  earth 
tributaries,  have  trod  upon  the  necks  of  abject  princes, 
and  made  Christendom  what  it  was  three  centuries  ago ; 
since  which  time,  under  Protestant  influence,  and  that 
infidelity  which  its  own  enormities  created,  the  power  of 
Rome  has  waned,  and  is  waning,  to  set  and  rise  no  more. 
The  church  of  Rome  is  duly  appreciated  ;  and  a  proper 
estimation  of  its  grievous  corruptions  of  Christianity, 
and  of  its  usurpations  and  abuses  of  power,  still  leaves 
room  for  all  that  respect  for  the  Protestant  churches, 
which  they  can  fairly  claim,  and  for  all  that  is  desirable. 
They  are  not  responsible  for  anything,  but  what  they  are 
and  what  they  do.  The  declared  object  of  their  seces- 
sion was  to  cut  off  and  purge  away  what  was  bad,  and 
retain  what  was  good  ;  but  the  church  of  Rome  is  the 
parent  of  them  all.  If  one  is  vicious  on  that  account, 
so  IS  another ;  but  no  wise  and  fair  jury  would  bring  in 
a  verdict  against  a  child  for  the  sin  of  its  parent — the 
imputers  of  Adam's  sin  to  his  posterity  excepted,  admit- 
ting that  they  are  wise  and  fair.  At  any  rate,  Protest- 
ants are  not  sufficiently  orthodox  in  this  case  of  their 
own,  to  confess  for  the  sins  of  popery.  They  disclaim 
responsibility — they  renounce,  they  abjure  all  connexion, 
all  allegiance — and  eschew  all  sympathy.  And  the 
world,  being  jurors,  have  acquitted  them.  Let  not  any 
man,  then — above  all,  let  no  Protestant  Christian — ^be  so 
unworthy  as  to  declaim  against  Episcopacy,  because  it 
came  down  through  the  church  of  Rome.  In  doing  that, 
he  sets  the  seal  of  condemnation  on  his  own  forehead. 
The  argument  would  be  equally  good  against  the  Bible — 
against  Christianity,  and  everything  that  belongs  to  it. 
An  argumentum  ad  invidiam  is  unworthy  of  any  fair  mind 
— it  is  proof  of  a  bad  heart — it  is  the  mark  of  base- 
ness. And  yet,  how  often  is  it  used  against  Episcopacy, 
because  Popery  is   an  Episcopacy  !     But  we  shall  see 


FOR    EPISCOPACY.  79 

by-and-by,  who  are  Episcopalians  openly  and  fairly,  and 
who  covertly,  though  1  will  not  say  unfairly. 

The  church  of  lOnfj^hmd,  the  immediate  parent  of  the 
Episcopal  church  of  the  United  States,  is  an  overstrained 
Episcopacy,  having  archbishops  attached  to  it.  It  ia 
vitiated,  also,  as  being  connected  with  the  state,  and  in 
a  measure  under  its  control.  The  American  Episcopal 
church  may  and  ought  to  be  regarded,  as  a  reformation 
of  the  parent  stock  in  both  these  particulars — as  is  the 
fact.  She  is  also  reformed  and  expurgated  from  all 
those  adventitious  and  unhappy  results,  which  in  Eng- 
land flow  from  a  union  of  church  and  state. 

An  attempt  to  bring  odium  on  the  American  Episcopal 
church,  because  her  parent  is  connected  with  the  state 
in  Great  Britain ;  or  because  the  English  church  has 
archiepiscopal  sees,  is  as  unworthy  as  to  charge  her  with 
the  sins  of  popery ;  and  the  argument  bears  with  equal 
force — which  it  must  be  confessed  is  no  force  at  all — 
against  the  American  Presbyterian  church,  because  her 
parent  is  the  established  church  of  Scotland  ;  or  against 
the  New- York  Dutch  Church,  because  her  parent  is  the 
established  religion  of  Holland  ;  or  against  the  Lutheran 
church  of  Pennsylvania,  because  hers  is  connected  with 
the  state  in  Germany;  and  so  on.  There  are  too  many 
involved  in  this  species  of  guilt,  that  any  with  their  eyes 
open,  or  with  a  conscious  self-respect,  should  be  likely 
to  tolerate  such  an  argument. 

The  American  Episcopal  church,  by  common  consent 
— certainly  in  all  reason — stands  acquitted,  first,  of  the 
sins  of  popery  ;  and  next  of  the  vices  and  responsibilities 
of  the  Enghsh  establishment,  as  a  political  institution ; 
and  is  to  be  judged  on  her  own  merits.  She  stands 
forth  to  the  world  under  what  she  asserts  and  claims  to 
be  the  simple,  pure,  primitive,  apostolic  form — an  Epis- 
copacy, with  three  orders  of  clergy,  under  the  common 
denominations  of  Bishops,  Presbyters,  and  Deacons. 

The  ecclesiastical  organization  of  American  Episco- 
pacy is  as  follows  : — A  general  triennial  Convention, 
constituted  in  two  houses,  viz.  the  house  of  Bishops, 
and  the  house  of  clerical  and  lay  deputies,  is  invested, 


80  REASONS 

by  a  constitution  adopted  in  1789,  and  since  amended, 
with  powers  of  general  legislation,  supervision,  and  con- 
trol— legislation  being  supposed  to  involve  the  last  two 
attributes.  The  body,  however,  is  purely  legislative. 
Every  bishop  is  ex-officio  a  member  of  the  upper  house ; 
and  the  lower  house  is  composed  of  a  representation  of 
the  clergy  and  laity  from  each  diocess,  not  exceeding 
four  of  each  class.  The  deputation  of  any  one  diocess 
can  at  will  divide  the  lower  house  on  any  question,  by 
requiring  the  clerical  and  laical  votes  to  be  declared 
separately — the  decision  to  be  based  on  a  majority  of 
suffrages  in  each  order,  provided  such  a  majority  com- 
prehend a  majority  of  the  diocesses  represented — the 
votes  of  each  diocess,  and  of  each  order  separately,  be 
they  more  or  less,  counting  as  one  in  a  case  of  division. 
There  must  be  a  concurrence  of  both  houses  for  authen- 
ticated acts.  Consequently,  either  house  m.ay  be  a 
check  upon  the  other ;  and  the  laity  of  the  lower  house 
may  be  a  check  upon  the  clergy  of  the  same  house,  and 
mediately  upon  the  house  of  Bishops. 

The  Bishops  of  the  several  diocesses  are  elected 
according  to  rules  adopted  by  the  convention  of  each 
diocess,  and  are  consecrated  by  a  Bishop,  with  at  least 
two  to  assist  him.  No  Bishop  can  perform  Episcopal 
functions  in  another  diocess,  without  the  consent  of  the 
Bishop  thereof;  or  in  case  of  vacancy  of  the  Episcopal 
chair,  he  must  be  authorized  by  invitation.  Bishops  and 
clergymen  are  amenable  to  the  court  erected  by  the 
convention  of  each  diocess  for  the  trial  of  their  own 
Bishop  and  their  own  clergy,  in  case  of  delinquency. 
At  the  trial  of  a  Bishop  there  must  always  be  one  or 
more  of  the  Episcopal  order  in  court.  A  sentence  of 
degradation  on  a  Bishop,  Presbyter,  or  Deacon,  can  only 
be  pronounced  by  a  Bishop. 

The  Convention  of  the  diocess  of  New- York  is  com- 
posed of  the  Bishop,  who  is  ex-officio  president ;  of  the 
clergy,  who  have  pastoral  charge,  or  who  may  be  mis- 
sionaries ;  of  clergy,  who  are  officially  connected  with 
hterary  institutions  ;  and  of  lay  delegates,  of  one  or 
more,  from  the  vestry  of  each  congregation.     The  clergy 


FOR    EPISCOPACY.  81 

and  laity  of  the  convention  deliberate  in  one  body  on  all 
questions  that  come  before  them.  The  votes  of  the 
clergy  count  one  for  each  ;  of  the  laity,  one  for  each 
congregation  represented ;  and  a  majority  of  the  votes 
of  the  two  orders  jointly  are  decisive,  except  when  any 
live  voices  shall  require  the  two  orders  to  vote  separately, 
when  a  majority  of  each  is  necessary  to  a  decision.  The 
choice  of  a  bishop  is  always  by  division,  as  aforesaid. 

I  know  not,  whether  these  are  fair  specimens  of  the 
elementary  principles,  adopted  for  the  government  of  the 
other  Diocesses  in  the  United  States  ;  but  presume  they 
are. 

The  number  of  Diocesses  in  this  country  at  present 
is  22  ;  of  Bishops  17 — one  being  a  Missionary  Bishop  ; 
of  Clergy  772  ;  and  of  congregations  probably  from  800 
to  900 — 590  being  reported  for  12  Diocesses.  Commu- 
nicants in  19  Diocesses  36.,416 — in  all  probably  about 
40,000. 

Here,  then,  we  have  the  entire  array  of  the  Episco- 
pacy of  the  United  States,  and  of  the  fundamental  prin- 
ciples of  its  Ecclesiastical  organization. 

The  first  of  the  common  and  popular  objections  urged 
against  this  system,  which  I  propose  to  notice,  is — its 
power — dangerous  power.  It  might,  perhaps,  be  suffi- 
cient to  reply,  that  if  those  who  have  adopted  it  and 
placed  themselves  under  it,  are  satisfied  with  it — it  is 
enough,  inasmuch  as  all  who  come  into  connexion  with 
it,  do  it  with  their  eyes  open.  The  argument  in  proof 
of  this  imputation,  however,  must,  I  think,  be  made  out 
in  this  way :  The  Episcopacy  of  Rome  is  powerful  and 
dangerous  ;  and  so  is  the  Episcopacy  of  England  ;  there- 
fore, the  American  Episcopacy  is  powerful  and  danger- 
ous. As  the  entire  portraiture  of  the  last,  with  its  prin- 
ciples of  organization  and  government,  has  just  been 
laid  down  on  these  pages,  I  may,  perhaps,  be  warranted 
to  say,  that  the  above  reasoning  from  Papal  and  Eng- 
lish Episcopacy  is  what  is  called  in  the  forum — a  non 
sequitur.  For  those  not  learned  the  version  is — It  does 
not  follow.  All  who  have  eyes  can  see  for  themselves 
d3 


62  REASONS 

what  the  picture  of  American  Episcopacy  is,  as  I  have 
drawn  it ;  and  I  hold  myself  responsible  for  its  fairness. 
It  is  powerful  and  dangerous  ? — Well,  then,  let  us 
make  a  few  comparisons.  There  is  the  Methodist  Epis- 
copacy of  the  United  States  under  six  Bishops,  which 
in  1834  had  under  its  care  2,45S  clergy,  and  638,784 
communicants;  and  a  population  associated  with  them 
of  three  or  four  times  the  number  of  communicants — 
say  2,000,000 — and  yet,  as  an  ecclesiastical  organiza- 
tion, the  laity  have  no  voice  in  their  counsels.  The 
Bishops  and  clergy  preside  over  all,  and  manage  all,  with 
no  check  from  the  popular  ranks.  I  do  not  make  this 
statement  to  find  fault.  If  the  Methodists  are  content, 
it  is  nothing  to  me,  or  to  any  one  else,  that  does  not 
belong  to  them.  My  only  object  is  to  determine  facts, 
and  to  exhibit  them  in  the  light  of  comparison.  By 
the  Constitution  of  the  American  Episcopal  Church,  the 
laity  are  not  only  admitted  to  an  equal  footing  in  debate 
and  in  counsel  on  all  questions  of  legislation  and  govern- 
ment, but  they  have  a  check  on  the  clergy,  and  through 
the  clergy  on  the  Bishops  ;  for  the  House  of  Bishops 
can  enact  nothing  independently  of  the  House  of  Cleri- 
cal and  Lay  Deputies  ;  and  the  latter  House  can  vote 
nothing  without  a  concurrence  of  the  laity.  Besides, 
the  Bishops  of  the  Episcopal  Church  are  elected  by  a 
convention,  composed  of  clergy  and  lay  delegates  on 
a  footing  of  equality.  In  the  Methodist  connexion  the 
laity  have  no  representation  in  the  government  of  the 
community,  except  in  the  persons  of  the  clergy,  who, 
for  the  most  part,  are  first  licensed  by  a  board  of  laymen. 
The  laymen  also,  as  must  be  confessed,  have  a  very  in- 
fluential check  in  the  control  of  money  matters.  In 
some  instances,  I  believe,  congregations  are  allowed 
to  have  an  influence  in  the  choice  of  their  preacher. 
But  in  no  instance  can  a  pastor  be  imposed  on  an 
Episcopal  Church  by  the  Bishop,  without  a  call  from 
the  congregation  through  a  vestry  of  their  own  choice. 
I  do  not  say,  that  the  Methodist  Episcopal  economy 
is  not  good,  or  best  for  them.  Unquestionably,  however, 
it  has  in  it  all  the  elements  required  for  prompt,  deci- 


FOR    EPISCOPACY.  83 

s./e,  and  energetic  action.  Its  history  demonstrates  the 
wisdom  of  its  founder.  In  less  than  a  hundred  years, 
it  has  grown  from  nothing  to  be,  if  I  mistake  not,  the 
largest  Protestant  denomination  in  the  world,  including  all 
of  different  countries,  and  if  we  estimate  by  the  number 
of  communicants.  It  is  clear,  however,  that  the  American 
Episcopal  Church,  in  its  constitutional  organization,  is  not 
to  be  compared  with  the  Methodist,  if  we  confine  our  view 
to  tlie  concentration  of  power  in  the  clergy.  The 
former  in  this  particular  is  an  exact  type  of  the  Presby- 
terian Church.  Tlie  Constitution  of  each  gives  to  the 
laity  an  equal  voice  with  the  clergy,  and  a  check  upon 
all  their  doings.  Of  the  two,  the  Episcopal  Church  is 
more  favourable  to  a  predominant  in/luence  of  the  laity, 
inasmucli  as,  in  General  Convention,  the  deputation  from 
any  one  diocess  can  call  the  entire  ranks  of  the  laity 
into  a  separate  vote,  a  majority  of  whom  can  give  their 
veto  on  any  measure. 

In  the  Constitution  of  the  Methodist  Church,  therefore, 
all  the  ecclesiastical  power  is  in  the  hands  of  the  clergy  ; 
and  in  the  Episcopal  Church  the  clergy  of  the  three  or- 
ders combined  have  actually  less  power  in  relation  to  the 
laity,  than  the  Presbyterian.  So  much  for  these  com- 
parisons. 

Let  it  not  be  supposed,  that  by  these  statements,  I  am 
willing  to  excite  any  jealousy,  or  prejudice,  against  the 
Methodist  Episcopacy  and  clergy.  Nothing  can  be  far- 
ther from  my  heart.  On  the  contrary,  I  am  prepared  to 
express  my  high  respect  for  the  clergy  of  that  denomi- 
nation, and  to  bear  a  conscientious  testimony  to  their 
fidelity  to  their  principles,  and  to  their  work.  They  have 
from  the  beginning  carried  out  and  executed  the  designs 
of  their  founder  ;  and  so  far  as  I  know — and  I  have  had 
abundant  opportunities  of  observation  both  in  America 
and  in  England — they  are  worthy  of  all  that  confidence, 
which  they  have  so  well  earned,  and  which  their  own 
people  are  accustomed  to  repose  in  them.  It  cannot 
even  be  brought  to  their  charge,  that  they  have  innovated 
on  the  original  system  by  grafting  upon  it  an  Episcopacy, 
which  is  generally  supposed  not  to  have  been  in  the  de* 


64  REASONS 

sign  of  Wesley,  and  which  is  not  to  be  found  over  that 
connexion  in  England,  under  the  same  name.  The 
truth  is — Wesley  always  considered  himself  and  his  peo- 
ple under  the  Church  of  England,  so  far  as  that  Church 
was  willing  to  acknowledge  them ;  and  the  Wesleyans 
of  that  country  have  not  to  this  day  declared  themselves 
Dissenters.  They  are  now  beginning  to  be  claimed  by 
the  Established  Church.  Wesley's  object  in  abstaining 
from  setting  up  an  Episcopacy  was,  doubtless,  to  place 
no  obstacle  in  the  way  of  a  return.  We  have  reason  to 
suppose,  that  he  considered  himself  and  his  societies, 
Ecclesiastically,  under  the  Church  of  England — and  of 
course  under  an  Episcopacy.  The  American  Meth- 
odist Church,  therefore,  has  only  supplied  the  defect  of 
its  own  system,  in  existing  circumstances,  by  adopting 
the  supervision  and  government  of  bishops.  For  tal- 
ent, for  indefatigable  industry,  for  energy,  and  for  piety, 
the  American  Methodist  Clergy  have  earned  a  most 
creditable  distinction.  And  I,  certainly,  would  be  one 
of  the  last  to  detract  aught  from  the  honours,  that  are  due 
to  them.  My  only  object  is  to  show,  that  there  is  na 
foundation  for  the  insinuation,  that  there  is  an  unreason- 
able, or  dangerous  power,  usurped  and  employed  by 
American  Episcopacy ;  and  that  there  are  no  such  ten- 
dencies in  its  constitution  ;  but  on  the  contrary,  that  it 
has  designedly  permitted,  nay,  by  its  own  hands  put  an 
insurmountable  barrier  in  the  way,  by  incorporating  with 
itself  a  full  balance  of  popular  and  lay  influence.  Al- 
though this  argument  might  easily  be  made  out  without 
passing  into  the  light  of  comparison  with  other  systems, 
it  must  be  conceded,  that  this  additional  demonstration  is 
more  impressive,  and  that  it  fortifies  the  position.  Certainly 
it  is  fair,  if  we  do  no  injustice  to  others. 

Having  cleared  the  ground  in  the  light  of  Consti- 
tutional organization,  there  remains  yet  a  phantom — a 
ghost  of  an  objection  to  the  same  point ;  and  with  many 
minds,  I  suppose,  it  has  operated,  and  still  operates,  to 
frighten,  not  unlike  a  ghost.  But  as  I  have  reconnoi- 
tered  the  apparition,  and  found  it  such,  perhaps  I  may 
assist  in  quieting  the  fears  of  others.  It  is  the  power  of 
a  Bishop  in  his  own  diocess. 


FOR    EPISCOPACY.  85 

"  God,"  says  the  author  of  the  Natural  History  of  En- 
thusiasm, "  sends  us  bisliops,  whether  we  will  have  them, 
or  not."  Such  short  sayings,  when  they  are  pertinent, 
and  address  themselves  to  our  experience  and  observa- 
tion, are  impressive.  They  carry  conviction  to  the  centre 
of  the  soul.  And  there  are  few  invented  by  man  more 
convincing  than  the  one  here  quoted.  Every  clergyman  of 
every  denommation,  who  has  been  long  in  the  mmistry, 
will  feel  its  force.  By  the  influence  of  circumstances, 
or  by  the  demonstration  of  superior  talents,  or  by  a  fa- 
vourable combination  of  both,  we  see  Clergymen  in  all 
directions  of  the  Christian  community,  attaining  a  com- 
manding position  and  sway.  Look,  for  example,  upon 
the  field  occupied  by  Presbyterian  and  Congregational 
Churches — and  there  it  is  pre-eminently  true.  "  God 
hath  given  us  bishops,"  even  where  the  people  deny,  but 
cannot  resist  their  claims. 

Now,  which  is  better,  to  invest  these  men  with  respon- 
sible powers,  to  subject  their  influence  to  conventional 
and  well  advised  rules,  and  thus  force  them  to  execute 
the  will  of  the  public ;  or  to  let  them  run  at  large,  do 
their  own  pleasure  in  their  self  advised  way,  and  be  re- 
sponsible to  nobody  1  To  circumvent  their  influence  is 
impossible  ;  God  made  them  to  have  influence.  More- 
over, God  has  ordained,  that  the  interests  of  human  so- 
ciety shall  have  individual  persons  to  preside  over  them. 
There  must  be  a  king,  or  a  president,  over  the  nation  ; 
there  must  be  governors  over  provinces  and  smaller 
states ;  there  must  be  mayors  of  cities  ;  heads  of  col- 
leges ;  masters  in  schools  ;  fathers  of  families  ; — all  de- 
partments of  society  require  a  head.  And  shall  the 
Church  of  God  alone  be  without  them  1  "  Oh  no,"  it  is 
said,  "  we  only  differ  as  to  the  number.  The  pastor  of 
every  Christian  congregation  is  the  head  of  his  own  com- 
monwealth." And  shall  the  commonwealth  of  pastors 
have  no  head  ?  This  is  the  point,  and  here,  in  my  view, 
is  one  of  the  grand  defects  of  Presbyterianisra  and  Con- 
gregationalism. It  is  a  violation  of  the  dictates  of  uni- 
versal experience,  and  the  sad  effects  are  to  my  mind 
sufliciently  obvious.  It  is  a  great  chasm  in  the  natural 
8 


86  REASONS 

constitution  of  society.  I  say  natural,  as  found  suitable 
and  best  by  all  experience,  though  all  structures  of  so- 
ciety are  in  one  sense  artificial. 

Presbyterian  and  Congregational  ministers  must,  will, 
and  do  have  their  leaders — self-appointed  heads ;  heads, 
who  do  everything  by  the  rale  of  their  own  heads.  "  God 
sends  us  Bishops,  whether  we  will  have  them  or  not ;" 
and  the  mischief  is,  when  we  refuse  them,  that  they  force 
themselves  upon  us  under  a  system,  which  often  origin- 
ates in  their  own  whims  ;  at  best,  a  system  of  their  own 
devising,  and  which  changes  with  every  new  comer.  It 
produces  confusion  ;  often  creates  disaster  ;  especially 
when  these  leaders  innovate  on  faith  and  practice,  as  is 
most  striking4y  illustrated  in  the  present  state  of  these 
two  great  denominations.  Had  these  self-appointed 
Bishops,  or  others  of  equal  ability  and  more  trust- 
worthy, been  clothed  with  the  proper  authority  of  bish- 
ops, duly  respected  in  this  office,  held  respo'.sible  for 
the  conscientious  discharge  of  their  approp'iate  func- 
tions, under  a  system  of  regulations  establisned  in  gen- 
eral convention,  which  they  could  not  neglect  or  violate 
with  impunity  ;  and  had  they  been  well  sustained  in  this 
office  by  public  opinion,  and  by  the  hands  of  all  their 
brethren,  who,  on  this  supposition,  would  have  intrusted 
tliem  with  all  these  powers,  it  is  reasonable  to  suppose, 
that  all  these  difficulties  and  painful  results  would  have 
been  avoided. 

That  the  Episcopal  office  is  a  thing  to  be  feared,  under 
such  a  constitution  as  that  of  the  Episcopal  church  of 
the  United  States,  is  all  a  phantom.  At  any  rate,  if  we 
refuse  it,  we  must  have  our  self-appointed  bishops  ;  and  if 
the  thing  be  an  evil,  it  is  wise  to  choose  the  least  of  the  two 
evils,  put  all  our  bishops  under  wholesome  regulations, 
and  make  and  hold  them  responsible  for  observing  them. 

Look  at  the  bishops  of  the  Protestant  Episcopal  church 
of  the  United  States,  and  see  whether  they  are  men  to  be 
feared  for  their  power,  when  the  character  of  that  com- 
munity, the  manner  in  which  the  bishops  are  elected, 
and  their  amenability  to  constitutional  law  and  public 
opinion,  are  considered.      In  the  first  place,  no  man 


FOR    EPISCOPACY.  87 

Could  stand  the  smallest  chance  of  being  elected  to  an 
Episcopate,  who  had  not  been  long  known  and  well 
proved  in  that  character,  and  in  all  those  virtues  of  a 
man  and  a  Christian,  which  the  present  enlightened  state 
of  the  Christian  world  first  and  principally  demand  for 
this  office.  He  must  not  only  have  a  character  and 
standing  among  Christians,  but  "  a  good  report  of  those 
who  are  without" — a  reputation  earned  before  and  in 
relation  to  the  public — implying  long  and  fixed  habits  of 
thinking,  feeling,  and  acting,  which  cannot  be  easily 
changed  or  disturbed — having  himself  passed  the  severest 
ordeals  of  public  scrutiny,  in  all  those  forms  which  a 
candidate  for  this  place  must  unavoidably  draw  upon 
him.  The  reputation  of  such  a  man,  and  for  the  purpose 
of  his  anticipated  office,  must  be  in  the  highest  degree 
dear  to  himself.  He  miglit  well  be  supposed  to  have  a 
conscience  nice  enough  to  border  on  nervous  sensitive- 
ness. 

But  in  addition  to  all  these  high  and  commanding  mo- 
tives— not  to  speak  of  the  fear  of  God,  which  common 
charity  should  award  to  him  in  no  small  measure — there 
is  the  formidable  array  of  constitutional  and  canon  law, 
which  binds  and  holds  him  in  all  forms  ;  and  the  eye  of 
the  public,  which  is  one  of  the  eyes  of  God's  providence, 
is  fixed  upon  him  from  all  directions,  challenging  his 
circumspection  and  a  conscientious  devotion  to  his  official 
duties.  Can  it  be  imagined,  that  one  of  many,  thus 
proved,  thus  chosen  by  so  many  voices,  and  invested  with 
this  high  and  responsible  trust,  ever  feeling,  or  having 
reason  to  feel,  that  the  eye  of  the  world  is  upon  him,  will 
be  likely  often,  if  ever,  so  to  abuse  his  power  and  influence 
as  to  do  discredit  to  his  station,  or  give  any  notable  occa- 
sion of  complaint  1  If  he  should,  he  is  as  much  amenable 
to  law  and  to  judgment  as  the  meanest  of  his  clergy,  and 
before  the  same  tribunal ;  and  although  he  might  be 
borne  long  with  on  account  of  his  office,  yet  judgment 
would  be  sure  to  overtake  him,  if  not  in  the  forms  of 
law,  certainly  in  the  shape  of  public  opinion.  It  is  by 
no  means  fair  to  quote  history  from  other  countries,  or 
Other  times,  to  meet  a  case  of  this  kind.     It  is  our  own 


88  REASONS 

time  and  our  own  country,  under  our  own  peculiar  and 
prudent  regulations,  in  the  midst  of  our  own  state  of 
society,  where  this  scene  is  laid  ;  and  the  certainty  is  a 
moral  one,  how  in  ordinary  cases  such  a  system  would 
operate.  Such  generally — and  I  believe  I  may  say 
without  exception — is  the  confidence  reposed  in  the 
Bishops  of  the  American  Episcopal  church.  But  not- 
withstanding the  excellence  of  their  characters,  so  jeal- 
ously and  carefully  are  they  watched — it  is  the  habit  of 
our  people,  and  the  result  of  our  institutions — and  so 
responsible  are  they  held,  the  danger  is  not  that  they 
will  have  too  much  influence,  but  rather  that  they  will 
have  too  little — that  they  will  not  dare  to  execute  the 
duties  of  their  office  with  that  decision  and  energy  which 
the  interests  of  religion  and  the  public  good  may  require. 

I  shall  now  proceed  to  compare  American  Episcopacy- 
in-form  with  American  Episcopacy  that  is  not  in  form, 
or  that  is  not  in  the  usual  form.  And  I  do  it  for  the  pur- 
pose of  setting  Episcopacy  proper  in  a  still  more  clear 
and  more  advantageous  light. 

The  Episcopal  principle  under  its  own  proper  form  is 
one  thing ;  but  it  should  be  remembered,  that  the  prin- 
ciple may  be  adopted  and  applied  without  the  form.  This 
is  constantly  done,  as  we  have  just  seen,  by  self-appointed 
bishops  ;  it  is  assumed  and  acted  upon  to  a  great  extent 
by  theological  seminaries  ;  it  is  the  vital  principle  of  our 
voluntary  religious  and  benevolent  associations,  national 
and  subordinate. 

Take,  for  example,  the  American  Home  Missionary 
Society.  This  is  an  appropriate  Episcopal  institution  on 
a  stupendous  scale  and  of  great  energy,  wanting  only 
the  form  and  name.  Its  diocess  is  the  United  States  of 
America ;  nay,  it  would  seem  by  one  of  the  resolutions 
brought  forward  at  its  annual  meeting  in  1835,  that  it 
proposes  to  extend  its  jurisdiction  over  the  world.  But 
we  will  consider  it  first,  as  limited  to  the  United  States. 

This  society  was  organized  under  this  name  in  1826, 
having  taken  the  place,  and  assumed  the  work  and  respon- 
sibilities of  the  United    Domestic   Missionary   Society, 


FOR    EPISCOPACY.  89 

which  was  merged  in  this.  It  then  had  119  congrega- 
tions connected  with  it,  and  101  ministers  in  its  employ. 
From  year  to  year  this  society  has  been  extendmg  its 
connexions,  its  operations,  and  its  influence,  and  multi- 
plying Its  agencies,  to  an  extent  unexampled,  till  in  1835 
it  reported  "719  missionaries  and  agents"  (all  ministers, 
I  suppose)  in  its  employ ;  484  of  whom  were  settled 
pastors  ;  and  1,050  congregations  and  missionary  dis- 
tricts. The  income  of  this  society,  as  reported  for  the 
first  year,  was  $^0,031  ;  as  reported  in  1835,  it  was 
$88,863 — having  gradually  increased  annually  for  nine 
years  from  the  first  mentioned  sum  to  the  last. 

The  instructions,  or  canons,  of  this  society,  as  con- 
tained in  the  form  of  their  commission  for  the  guidance 
and  government  of  the  ministers  in  their  employ,  are 
minute,  specific,  and  imperative.  "  You  are  required," 
&c.,  on  SIX  several  and  specific  points,  together  with  a 
reference  to  six  other  specifications  in  "  General  Instruc- 
tions." In  addition  to  these  is  another  "  Notice,"  em- 
bracing te7i  specifications — the  whole  comprehending  the 
entire  code  of  canons  for  the  regulation  of  individuals  in 
commission  of  the  society. 

The  effect  of  this  commission  is  to  bring  all  its  agents 
and  beneficiaries  into  an  intimate  connexion  with  the 
society,  and  under  its  supervision  and  control.  The 
connexion  is  much  more  intimate,  and  the  control  much 
more  absolute  and  energetic,  than  that  which  results 
between  the  relation  of  a  bishop  on  the  one  hand  and 
the  clergy  and  congregations  of  his  diocess  on  the  other, 
because,  in  the  former  case,  it  is  a  connexion  of  depend- 
ence ;  and  the  canons  of  instruction  are  no  less  minute 
and  specific. 

The  secretary  of  the  American  Home  Missionary  So- 
ciety, then — who  stands  in  relation  to  these  numerous 
clergy,  and  to  these  still  more  numerous  congregations, 
as  a  Bishop,  exercising  Episcopal  supervision  and  con- 
trol in  a  far  more  absolute  and  energetic  sense,  than  any 
Bishop  of  the  Protestant  Episcopal  church  of  the  United 
States — had  under  his  care  in  1835,  of  clergy,  719,  and 
of  congregations  1,050  ;  while  all  the  17  Bishops  of  the 
8* 


90  REASONS 

Episcopal  church  together,  for  the  same  ground,  have  only 
772  clergy,  and  800  to  900  congregations — averaging, 
if  we  take  800  for  each  class,  47  for  each  Bishop. 

It  is  not  my  business  to  certify  to  the  worthiness  or 
usefulness  of  this  Episcopal  Missionary  Institution — for 
it  is  obviously  of  an  Episcopal  character.  It  does  not 
require  such  certificate  from  me  ;  if  it  did,  I  would  most 
cheerfully  give  it.  "  Its  praise  is  in  all  the  churches." 
It  has  done  and  is  doing  a  great  and  good  work.  May 
the  Head  of  the  Church  still  prosper  and  smile  upon  it. 
My  only  object  is  to  show,  that  for  extent  of  influence, 
for  power  in  actual  possession,  and  energy  in  the  execu- 
tion of  the  Episcopal  office — an  energy  resulting  from 
the  peculiar  character  of  the  relation — the  whole  col- 
lege of  Bishops  presiding  over  the  Episcopal  church 
of  the  United  States,  in  their  united  sway,  fall  far  behind 
the  secretary  of  the  American  Home  Missionary  Society. 

One  thing  is  certain,  that  if  such  power  is  dangerous 
— which  is  the  imputation  I  am  here  called  upon,  or 
have  taken  upon  me  to  encounter,  and  which,  be  it 
remembered,  does  not  originate  with  me — then  is  it  high 
time  to  look  to  this  society.  It  has  the  bread  of  its  nu- 
merous and  wide-spread  dependants  in  its  hands,  tempo- 
ral and  spiritual,  and  can  measure  out  to  ail  and  to  each, 
in  its  own  sovereign  pleasure,  both  the  kind  and  the  de- 
gree, and  actually  does  so — the  kind  of  doctrine  to  its 
beneficiaries,  and  the  measure  of  bread  to  its  agents.  I 
do  not  say  that  this  is  not  suitable — that  it  is  not  good, 
in  all  that  has  been  done,  and  is  doing.  In  that  compla- 
cency which  I  have  always  had  in  this  society,  and  in 
that  sympathy  I  have  always  felt  in  its  operations,  I  be- 
lieve its  influence  is  both  good  and  suitable.  But  I  am 
speaking  to  the  point  of  power — of  control — as  a  matter 
of  fact,  and  in  comparison  of  the  influence  enjoyed  and 
used  by  the  Bishops  of  the  Episcopal  church,  severally 
and  united. 

The  dcpendance  of  the  Clergy  employed  by  the  Ameri- 
can Home  Missionary  Society,  and  of  the  congregations 
assisted,  is  a  most  important  feature,  and  a  powerfully 
active  principle,  so  far  as  relates  to  the  point  under  con- 


FOR    EPISCOPACV.  91 

sideration.  It  places  tlicm  under  the  absolute  control  of 
the  society ;  and  but  for  the  virtue,  which  we  know  be- 
longs to  the  presiding  agencies,  it  would  certainly  be  a 
dangerous  power.  The  Clergy  and  Congregations  of 
the  American  Episcopal  Church  are  not  dependant  on 
their  Bishops ;  but  the  Bishops  are  more  dependant  on 
them. 

But  it  appears  by  the  following  extract  from  the 
Monthly  Magazine  published  by  this  Society,  that  they 
are  not  contented  with  the  narrow  field  of  the  United 
States  : — 

"  It  will  be  recollected  that  among  the  resolutions 
adopted  at  the  last  anniversary  of  the  American  Home 
Missionary  Society  was  the  following,  viz  : — 

"  '  Resolved,  That  the  signal  blessings  which  have  hith- 
erto attended  the  operations  of  this  Society,  afford  ample 
encouragement  to  our  endeavours,  in  humble  dependance 
on  God,  to  extend  its  operations,  until  its  influences  shall 
be  felt  not  only  in  the  whole  extent  of  the  American 
continent,  but  also  throughout  the  civilized  world.^ 

"  The  bearing  and  tendency  of  this  resolution  require  a 
passing  remark.  It  is  easily  perceived  that  the  infiuences 
of  this  Society,  in  many  respects,  may  be  felt  in  other 
countries,  while  its  direct  operations  are  confined  to  its 
appropriate  field,  which,  according  to  its  constitution,  is 
the  United  States.  It  was  not  the  design  of  the  found- 
ers of  this  Society,  however,  thus  to  confine  its  opera- 
tions. The  constitution  declares,  (Art.  2,)  '  The  great 
object  of  this  Society  shall  be  to  assist  congregations 
that  are  unable  to  support  the  gospel  ministry,  and  to 
send  the  gospel  to  the  destitute  within  the  United  States.' 
The  word  great  in  this  article  was  inserted  for  the  ex- 
press purpose  of  giving  liberty  to  the  Society  to  extend 
its  operations  to  adjoining  countries." 

The  object  of  the  paper,  from  which  this  extract  is 
made,  was  to  prepare  the  way  for  complying  with  appli- 
cations from  France  for  assistance.  It  assumes,  that 
"  the  field"  for  the  society  "  is  the  world." 

This,  for  aught  I  have  to  say,  is  all  very  well,  and  it 
is  noble  too,  as  it  illustrates  the  spirit  and  enterprise  of 


92  REASONS 

this  institution ;  and  it  is  no  less  well  for  me,  as  it  illus- 
trates the  point  of  comparison,  which  T  am  endeavouring 
to  bring  out.  It  leaves  the  aspirations  of  American 
Episcopacy  out  of  sight ;  they  are  not  to  be  named  in 
such  company.  I  think,  however,  it  would  have  been 
more  creditable  to  the  Society,  if  this  forced  interpreta- 
tion of  the  word  ^'^  great""  in  the  second  article  of  its 
Constitution,  had  been  spared.  If  they  have  money  for 
France,  or  for  any  other  foreign  field,  let  them  remit  it ; 
but  not  on  any  such  authority,  as  the  averred  and  occult 
meaning  of  this  word.  Evidently,  it  never  had  such  a 
rqeaning. 

The  Board  of  Missions  of  the  General  Assenibly  of 
the  Presbyterian  Church,  in  its  revived  energy  and  ex- 
tended operations,  as  a  jealous  rival  of  the  last  named 
Society,  is  another  specimen  of  Episcopal  care  and  con- 
trol, precisely  of  the  same  character  with  the  American 
Home — except,  that  it  is  itself  supervised  by  the  General 
Assembly — and  the  scope  of  its  operations  is  nearly 
equal. 

The  American  Board  of  Commissioners  of  Foreign 
Missions  is  an  institution  of  the  same  class,  but  of  a 
much  higher  order.  In  the  extent  of  its  plan,  it  is  like 
the  Propaganda  of  Rome.  The  purity  of  this  society  be- 
fore the  public  stands  unimpeached  ;  and  I  think  very 
justly  so.  Neither  is  that  enough  to  say.  It  has  posi- 
tively achieved  wonders.  But,  mark,  its  achievements 
are  the  results  of  its  high  Episcopal  character — of  itg 
system,  its  single  determmation,  its  energy  ;  and  its  en 
ergy  has  always  depended,  and  still  depends,  on  its  Epis- 
copal power  of  control. 

I  once  had  the  pleasure  of  an  acquaintance  with  a  Mo  • 
ravian  clergyman,  who  had  charge  of  a  congregation  of 
about  a  dozen  souls,  with  no  prospect  of  increase,  but 
rather  of  diminution  9.r)d  extinction — m  the  midst  of  a 
dense  population,  where  there  were  many  other  Christian. 
Churches  of  different  sects,  with  some  of  which  this  little 
band  might  have  found  a  comfortable  home,  and  dispensed 
with  the  labours  of  their  pastor,  to  allow  him  to  go  to  a 
wider  ao.<i  more  hopeful  field.     He  was  on  the  best  terms 


FOR    EPISCOPACY.  9^ 

with  all  Christians,  who  knew  him,  and  demonstrated  the 
most  exemplary  charity  towards  other  sects.  He  did 
not  stay  with  his  })eople,  because  he  thouglit  they  could 
not  get  to  heaven  in  any  other  way.  Besides  being  most 
amiable  and  Christianlike,  he  was  a  man  of  a  high  order 
of  talent,  and  of  high  cultivation ;  and  his  accomplished 
and  amiable  wife  was  a  very  type  of  himself.  But  on 
account  of  the  poverty  of  their  people,  they  were  obliged 
to  give  lessons  in  music  for  a  support,  in  which  they 
were  both  distinguished  proficients.  I  asked  him  one 
day,  why  he  did  not  abandon  a  station  of  so  little  prom- 
ise, especially  as  his  people  could  still  be  accommodated 
in  other  churches  of  the  town,  and  go  to  another  field  ? 

"  We  Moravians,"  said  he,  "  submit  entirely  to  our 
superiors,  and  regard  their  assignments,  as  the  mandate 
of  Providence.  Where  they  send  us,  we  go  ;  and  stay 
and  work  till  they  recall  us,  or  till  we  die.  We  have  no 
voice  in  our  appointment ;  and  we  offer  no  opinion,  no 
advice  for  removal.  We  are  like  an  army  in  the  tented 
field,  under  discipline — and  the  word  of  a  superior  is 
law.  It  would  be  insurrection  to  gainsay,  to  advise,  to 
reply." 

"  But  you  are  wasting  your  life,"  said  I,  "  without 
result." 

"  No,"  said  he,  "  far  from  it.  If  I  by  obedience  ac- 
complish nothing  here,  the  principle  pervading  all  our 
ranks,  in  whatever  part  of  the  world,  will  compensate 
for  this  loss,  and  more  than  balance  it,  in  some  other 
place.     I  am  content,  and  shall  live  and  die  happy." 

This,  thought  I,  is  instructive ;  and  this  is  the  secret 
of  Moravian  discipline.  I  do  not  say,  that  the  discipline 
of  the  American  Board  of  Commissioners  for  Foreign 
Missions  is  equal  to  this.  I  do  not  think  it  is.  In  some 
cases  I  believe  they  allow  their  missionaries  to  advise 
them,  and  encourage  it  discreetly.  But  they  have  their 
fixed  and  unalterable  principles — or  principles  seldom 
and  slowly  changed  in  their  present  state — as  well  for 
obtaining  their  revenue  to  sustain  their  operations,  as  for 
the  direction  and  control  of  their  missionaries.  Disobe- 
dience of  isntructions  in  a  missionary,  or  the  assumption 


94  REASONS 

and  use  of  a  large  discretion  never  confided  to  him, 
would  be  rebellion,  and  ordinarily  a  disqualification  for 
further  employment.  The  history  of  this  Institution  in 
connexion  with  its  servants  abroad,  is  proof  of  this  ;  and 
an  atonement  for  such  offence  cannot  easily  be  made. 
The  Society  get  all  the  information  they  can,  make  the 
most  of  it,  and  their  instructions  are  law.  They  act  on 
the  Episcopal  principle  to  the  very  letter — under  the 
most  rigid  system.  The  Episcopacy  of  the  United 
States,  as  compared  with  this  in  its  operation  on  the 
clergy,  is  mildness — gentleness.  I  do  not  mean,  that 
this  Board  is  oppressive,  or  unreasonable  ;  the  system  is 
indispensable  to  the  work.  1  only  mean  to  develop  the 
fact,  and  set  it  in  the  hght  of  comparison,  so  far  as  it  is 
pertinent  to  my  object.  It  is  a  principle  in  the  mission- 
ary work,  that  he  who  devotes  himself  to  it,  has  no  will 
of  his  own.  "  He  pleases  not  himself."  And  it  is  a 
high — a  noble  character.     Their  reward  is  in  heaven. 

The  American  and  the  two  great  Presbyterian  Educa- 
tion Societies  are  institutions  of  momentous  consequence 
to  the  country  for  the  germ  of  power  that  is  lodged  in 
them,  and  for  their  control  over  the  "  inclination  of  the 
twig."  These  three  societies,  substantially  the  same  in 
principle  and  in  discipline  throughout,  according  to  their 
reports  for  1835,  had  under  their  care  as  beneficiaries, 
2,230  young  men,  in  the  various  stages  of  their  Aca- 
demical and  Theological  education,  beginning  at  the 
time  they  are  called  from  the  plough  or  the  workshop, 
and  ending  with  their  commission  to  preach  the  Gos- 
pel and  administer  its  ordinances ;  and  the  disposal 
of  $171,293  annually  for  this  purpose.  When  it 
is  considered,  that  these  beneficiaries  are  taken  up  be- 
fore their  principles  are  fixed,  or  their  characters  formed, 
and  that  all  this  work  is  to  be  done  by  their  patrons  and 
benefactors  ;  that  the  latter  feel  an  interest  and  a  com- 
mendable zeal  in  presiding  over  this  work  with  assiduous 
care  and  untiring  pains  ;  that  a  thorough  inquisition  is 
made  into  the  private  conduct  of  the  beneficiaries,  and 
that  they  are  required  to  report  to  the  proper  authority  at 
stated    periods  the    entire   economy  of  their  habits  andl 


FOR    EPISCOPACY.  95 

lives,  pecuniary,  social,  moral,  and  religious,  in  each  par- 
ticular item,  embracing  a  score,  more  or  less  ;  that  pasto- 
ral, alias  Episcopal  visitations  at   all  convenient  periods 
are  made  to  the  seminaries  where  they  are  placed,  by  the 
principal  Secretaries,  or  their  proxies,  to  form  a  personal 
and  mtimate  acquaintance,  to  inquire  into  the  fidelity,  to 
advise  as  to  the  general  reading,  and  to  secure  the  confi- 
dence of  those  under  their  care  ;  and  that  throughout  the 
entire  course  of  their  education  their  relation  to  the  So- 
cieties is  one  of  dcpendancc,  consequently  of  obligation, 
and  naturally  of  gratitude  ;  there  can  be  no  doubt  as  to 
the  amount  of  inliuence,  that  is  employed  and  realized,  in 
the  formation  of  the  characters  of  these  young  men,^nd 
in  fitting  them  for  the  duties  of  public  life.     These  So- 
cieties have  the  moulding  of  their  minds  in  their  hands^ 
and  the  almost  entire  formation  of  their  intellectual  and 
moral  characters  from  beginning  to  end.      That  the  facil- 
ities  afforded   of  educating  their  beneficiaries  radically 
and  thoroughly,  and  confirming  them  for  life,  vi'ith  few 
exceptions,  in  the  great  and  distinctive  principles  of  the 
sects  to  which  they  belong,  and  in  the  usual  modes  of  ac- 
complishing their  own  objects  on  the  wide  pubhc,  will  be 
neglected,  is  scarcely  to  be  supposed.     And  thus  this 
immense  system  of  educating  and  forming  the  minds  of 
such  a  large  body  of  men,  and  of  sending  them  forth  to 
educate  and  form  the  minds  of  the  people,  scattered  over 
the  face  of  our   country,  in  all  that  concerns  the  moral, 
religious,  social,  and  in  many  respects,  directly  and  indi- 
rectly, political  principles — is  concentrated  and  lodged  in 
the  hands  of  a  few  individuals.     That  this  power  is  well 
and  prudently  used,  in  all  good  conscience  and  honesty, 
according  to  the  principles  of  those  who  wield  it,  I  hav0 
never  yet  seen  any  reason  to  doubt.     But  that  it  is  a 
power,  more  radical,  and  more  influential  over  the  des- 
tinies of  our  country,  than  is  lodged  in  the  hands  of  any- 
other  equal  number  of  men,  will  be  obvious  at  a  single 
glance. 

The  Temperance  Society,  which,  while  it  kept  on  its 
own  proper  basis,  prospered  so  well  and  accomplished 
so  much  good,  has  more  recently,  as  is  well  known,  tres- 


96  REASONS 

•  passed  upon  ground,  the  propriety  of  which  is  questioned 
by  the  great  body  of  those  persons,  who  are  decidedly 
the  advocates  of  what  they  consider  its  legitimate  design. 
This  society  has  devised  ati  ingenious  method  of  enfor- 
cing its  ultra  pledges — particularly  on  ministers  and  other 
prominent  characters — by  sending  copies  of  them  by 
mail,  and  publishing  in  their  journals  the  names  of  those 
who  comply.  As  it  is  known,  that  no  clergyman,  or 
other  prominent  religious  persons,  who  have  "  a  local 
habitation  and  a  name,"  are  overlooked,  those  who  do  not 
comply  are  as  effectually  published,  as  those  who  do ; 
and  consequently  subjected  to  all  the  odmm,  that  can  be 
.brought  to  bear  upon  them  on  that  account.  It  is  not 
long  since,  that  a  clergyman,  a  decided  and  strong  tem- 
perance man,  and  occupying  a  highly  important  and  in- 
fluential post  in  the  community,  but  unwilling  however 
to  comply  with  the  ultra  pledge,  told  me,  with  chagrin 
and  mortification,  that  having  received  a  copy  of  it  by 
mail  "  from  the  Vatican  at  Albany,"  he  was  forced  into 
it  as  the  least  of  two  evils,  inasmuch  as  he  would  be 
published,  if  he  did  not  comply,  by  not  being  published. 
His  station  and  relations  in  the  Christian  community  were 
such,  that  he  could  not  get  along  comfortably  without 
complying  with  this  order — for  such  was  its  character 
and  operation  on  himself.  "  This,"  he  added,  "  is 
tyranny  with  a  witness  !"  It  only  shows  how  these  pub- 
lic associations,  when  they  get  to  be  strong,  and  when 
urged  on  by  the  impetuous  ultraisms  of  our  country,  may 
usurp  and  employ  an  illegitimate  power. 

On  the  whole  :  I  trust  I  need  not  go  farther  to  show, 
.  *  that  there  are  far  more  formidable  powers  possessed  and 
.  wielded  by  numerous  public  religious  and  other  associa- 

tions in  our  country,  than  can  fairly  be  attributed  to  the 
\/  Episcopacy  of  the  Episcopal  church,  or  to  its  ecclesias- 
tical organization ;  nay,  that  by  inspection  and  scrutiny, 
the  power  of  the  latter,  in  all  but  a  needful  and  whole- 
some influence,  vanishes,  while  that  of  the  others  is  as 
vigorous  as  needs  be  ;  and  in  some  of  them  more  so. 
Besides,  the  influence  of  the  American  Episcopal  church 
is  uniform,  well-defined,  tangible,  fixed  by  constitutional 


FOR    Et>ISCOPACV.  97 

lawS)  and  remains  the  same  from  the  date  of  its  exist- 
ence ;  the  pubhc  can  see  what  it  has  been,  what  it  is,  and 
may  satisfactorily  know  what  it  will  continue  to  be ; 
while  that  of  many  of  these  comparatively  irresponsible 
institutions,  is  developing  new  and  latent  energies  from 
year  to  year,  constantly  varying  in  their  forms,  and  sur- 
prising the  public  with  some  hitherto  undiscovered  fea- 
tures. 

It  is  moreover  to  be  said  in  praise  of  the  Episcopal 
church,  that  she  has  most  scrupulously  abstained  from 
meddling  with  all  political  questions  ;  that  she  has  never 
approached  them — a  most  important  and  material  fact 
in  that  regard,  which  has  been  under  consideration  in 
this  chapter  ;  at  the  same  time,  that  the  most  exciting 
political  question,  now  convulsing  the  nation,  has  been 
carried  into  the  Presbyterian  connexion  to  a  wide  extentj 
been  discussed  warmly  in  churches,  in  Presbyteries,  and 
Synods,  and  in  many  of  them  passed  into  the  form  of 
resolutions,  so  as  to  draw  down  the  notice  of  our  national 
legislature,  and  caused  it  to  be  said  on  the  floor  of  the 
Senate — "  that  if  the  Presbyterian  church  should  insist 
on  agitating  this  question,  it  would  divide  the  Union." 
This  is  the  substance  and  point  of  the  declaration,  though 
not  perhaps  the  exact  words.     I  quote  from  memory. 

This  uniform  and  conscientious  abstinence  from  poli- 
tics is  a  most  important  feature,  and  a  practically  salu- 
tary element  in  the  American  Episcopal  church.  It  is 
meddling  with  politics  that  has  for  centuries  been  most 
injurious  to  Christian  churches — injurious  and  destruc- 
tive to  their  appropriate  character  and  spiritual  influence 
— and  greatly  injurious  to  their  reputation,  and  I  may 
add,  to  the  reputation  and  influence  of  Christianity  in  the 
world.  It  is  not  without  reason,  that  political  men  and 
governments  are  jealous  of  large  Christian  organizations 
— as  history  so  abundantly  attests,  that  the  influence  ac- 
quired by  them  has  been  frequently  abused.  When, 
therefore,  we  see  the  Presbyterian  church, as  a  church, 
taking  up  questions  which  have  an  intimate  connexion 
with  the  structure  of  our  political  institutions,  and  pass- 
ing resolutions  upon  them  for  the  purpose  of  influencing 
9  E 


93  REAS0N3 

the  public  mind,  it  becomes  a  natural  subject  of  anxiety, 
not  only  with  Christians,  who  desire  to  see  politics  kept 
out  of  the  church,  but  with  politicians  and  statesmen, 
who  are  always  jealous  of  such  interference.  It  tends 
to  keep  alive  and  nourish  that  prejudice,  which  has  so 
long  been  felt,  and  to  give  occasion  for  a  renewal  of  the 
charge — that  Christians  in  their  organizations  have  polit- 
ical designs. 

It  is  a  remarkable  feature  in  th-e  changes  of  society, 
that  a  community  sometimes  gets  into  a  new  slate  of  the 
combination  of  its  constituted  elements  before  it  is,  as  a 
whole,  aware  of  it.  Such  eminently  is  the  present  con- 
dition of  our  country,  religiously  considered.  It  turns 
out,  that  the  Episcopal  principle  is  the  pervading  and 
ruling  element  of  our  whole  religious  public  at  this  mo- 
ment— the  announcement  of  which,  no  doubt,  will  take 
many  by  surprise.  But  a  single  glance  at  facts  will 
show  that  it  is  indeed  so.  The  facts  adduced  in  this 
chapter  prove  it,  not  to  name  any  more.  Turn  our  eyes 
which  way  we  will  over  the  wide  country — more  espe- 
cially when  we  look  at  the  great  anniversaries  of  our 
religious  and  benevolent  institutions  at  Boston,  New- 
York,  and  Philadelphia — we  find  the  entire  religious  pop- 
ulation, including  every  denomination  of  importance, 
associated  and  organized  into  systematic  bodies,  super- 
vised and  controlled  by  a  few  individuals,  and  all  based 
on  the  Episcopal  principle — and  that  in  most  cases  in 
the  most  absolute  and  energetic  form.  Ther?  is  now 
no  escape  from  it — no  treading  back.  If  Episcopacy  is 
an  evil,  considered  as  a  theory  for  practical  use,  we  have 
left  us  only  the  choice  of  evils — to  adopt  its  simple  and 
proper  form,  as  in  the  Protestant  Episcopal  church  of 
the  United  States,  which  is  definite,  palpable,  and  respon- 
sible ;  or  go  on  under  the  supervision  and  control  of  these 
extemporaneous  institutions,  which  have  grown  up,  as  it 
were,  in  a  night — which  are  the  creatures  of  accident — 
which  have  been  constantly  shifting  in  their  forms  with 
circumstances — which  are  still  liable  to  changes  every 
year,  and  will  doubtless  exT^erience  them — the  end  of 


FOR  EPISCOPACV.  '  99 

which  no  human  foresight  can  predict — but  which  will 
be  sure  always  to  carry  in  them  the  element  of  power, 
naturally  tending  to  the  augmentation  of  its  energies 
with  the  progress  of  time. 

I  have  shown  in  the  light  of  comparison,  that  Ameri- 
can Episcopacy — or  that  church  pohty  and  government, 
which  generally  passes  under  this  name — is  the  simplest, 
purest,  and  most  equal  of  all ;  that,  when  subjected  to 
analysis  and  the  most  rigid  scrutiny,  it  cannot  be  found 
fault  with,  as  withholding  the  balance  of  power  from  the 
people  ;  but  that  its  constitutional  structure,  as  is  the  fact 
with  our  pohtical  institutions,  and  in  accommodation 
to  the  republican  principles  of  this  land,  confers  upon 
the  people  an  influential  and  actual  control.  It  has  been 
seen,  that  the  constitution  of  the  Episcopal  church  is 
even  more  popular  in  this  particular  than  the  Presbyte- 
rian, inasmuch  as  the  laity  are  not  only  admitted  into 
the  highest  legislative  place  on  a  footing  of  equality  with 
the  Bishops  and  Presbyters,  for  the  decision  of  all  ques- 
tions— but  on  one  contingency  they  may  array  them- 
selves in  a  separate  rank,  to  determine  votes  by  a  pure 
laical  influence  by  a  majority  of  their  own — a  most  ex- 
traordinary, and  for  the  people,  a  most  generous  con- 
cession. It  shows  in  the  first  place,  that  the  Bishops 
and  clergy  never  wished  to  have  an  undue  influence ; 
and  in  the  next,  that  they  never  can  have. 

It  is  manifest,  that  there  is  no  religious  association  in 
this  country  so  pure  and  popular  as  this,  where  there  are 
official  grades,  one  above  another  ;  and  the  history  of  the 
American  Episcopal  church  proves,  that  it  operates  har- 
moniously. In  other  portions  of  our  religious  world,  the 
elements  of  collision  are  extensively  and  powerfully  at 
work,  striving,  each  man  for  himself  and  each  society 
for  itself,  for  an  Episcopal  sway,  but  rejecting  its  proper 
form — which  notable  fact,  and  the  manner  thereof,  afford 
a  most  reasonable  ground  of  presumption,  that  the  real 
occasion  of  these  colUsions  is  the  want  of  Episcopacy  in 
form. 

Consider,  for  example,  the  unhappy  relations  of  the 
American  Home   Missionary  Society  and  the  Board  of 


100  REASONS 

Missions  of  the  Presbyterian  church — both  Episcopal  in- 
stitutions in  principle,  and  that  of  the  highest  order. 
Throughout  the  wide  territories  of  the  Presbyterian  church 
these  societies  cover  the  same  and  the  whole  ground  ; 
are  of  the  same  nature  and  have  the  same  object ;  they 
come  into  collision  everywhere,  dividing  churches,  Ses- 
sions, Presbyteries,  Synods,  and  the  General  Assembly. 
All  these  unhappy  results  would  be  entirely  avoided 
under  the  proper  forms  of  an  Episcopacy.  And  so  gen- 
erally we  may  say  of  the  known  collisions  of  the  Pres- 
byterian church,  in  other  forms  and  on  other  topics,  prac- 
tical, doctrinal,  and  disciphnary. 

It  cannot  for  a  moment  be  doubted,  that  it  is  better  to 
have  religious  organizations,  well  defined,  fixed,  and 
known — and  so  compact  and  comprehensive  in  their 
forms,  as  not  to  be  easily  shaken  or  disturbed,  by  ambi- 
tious aspirants,  or  contentious  persons — than  for  a  doar 
to  be  left  open  for  perpetual  innovations,  or  for  the  com- 
munity to  be  flooded  from  time  to  time  with  new  schemes 
and  new  societies  to  take  the  place  of  others,  or  to  come 
into  collision  with  them,  to  the  disturbance  of  the  public 
peace.  The  religious  history  of  our  country  for  the  last 
twenty  years  is  a  most  impressive  illustration  of  the  cor- 
rectness of  this  remark. 

But,  then,  although  it  does  indeed  appear  by  this 
showing,  that  American  Episcopacy  is  not  so  bad  as 
we  thought  it  was  ;  although  it  must  be  confessed,  that 
its  constitutional  and  fundamental  principles,  as  ex- 
pressed and  declared,  are  suitable,  fair,  and  safe  for  the 
people  ;  yet  its  very  genius  is  the  spirit  of  domination ; 
it  has  the  mark  of  the  beast  upon  its  forehead  ;  we 
cannot  forget  what  it  has  done  at  Rome — what  it  has 
done  and  is  doing  in  Great  Britain. 

Alas  for  the  name  of  a  thing,  if  it  has  ever  been  bad  ! 
There  is  no  getting  over  a  name.  What  has  American 
Episcopacy  to  do  with  Rome,  or  Rome  with  it  1  What 
with  Great  Britain,  or  Great  Britain  with  it  1  Chris- 
tianity was  at  Rome,  therefore  Christianity  is  good  for 
nothing ;  it  is  bad.      Christianity  is  in  the  church  of 


FOR    EPISCOPACY.  101 

England,  therefore  Christianity  is  to  be  feared  !  Cer- 
tainly the  last  conclusion  comes  as  legitimately  as  the 
first. 

But,  admitting  that  Episcopacy  is  bad  ;  that  its  genius 
is  the  spirit  of  domination  ;  we  have  seen  that  the  prin- 
ciple is  in  operation  throughout  the  land,  in  numerous 
forms,  in  all  the  great  religious  organizations  and  asso- 
ciations ;  and  independently  of  tliem  ;  and  that  Episco- 
pacy in  its  own  proper  form  is  the  least  objectionable 
of  all,  first,  because  it  is  open,  fair,  and  fixed ;  and  next, 
because  it  actually  operates  well.  Who  shall  give  a  bad 
name  to  that  which  is  good — good  in  appearance — good 
in  fact  ]  If  these  otiier  and  surreptitious  forms  of  Epis- 
copacy, which  have  imbodied  the  principle,  under  covert 
forms,  indeed,  but  forms  most  potent — if  these  are  safe 
— how  much  more  safe  is  Episcopacy  in  its  proper  form  "? 
On  the  very  principles  of  those,  who  object  to  Episcopacy, 
but  who  yet  run  into  it  in  practice,  they  ought  themselves 
to  be  Episcopalians,  if  they  would  be  eonsistent — cer- 
tainly, if  they  would  be  fair.  It  is  due  to  themseLves  ; 
it  is  due  to  the  public  ;  and  in  my  opinion  it  would  be 
more  safe  for  the  public,  and  only  in  that  way  safe  ;  for 
then  the  public  could  know  what  to  depend  upon ; 
whereas  now  they  cannot  know. 

To  object  to  Episcopacy  for  what  it  may  possibly  be, 
when  no  other  possible  objection  can  be  found,  is  indeed 
the  weakest  objection  possible.  If  brought  against  these 
covert  forms,  there  might  possibly,  nay  with  truth,  be 
some  force  in  it.  These,  possibly,  may  not  in  the  end 
turn  out  well.  There  must  be  high  endowments  of  wis- 
dom and  of  virtue  to  save  them  from  being  carried  into 
an  uncomfortable  stretch  of  power ;  and  more  virtue 
and  more  wisdom,  than  ordinarily  fall  to  the  lot  of  man, 
to  redeem  them,  when  once  they  shall  have  got  there. 

Moreover,  when  given  individuals  have  been  long  time 
candidates  for  the  Episcopal  office — have  fairly  earned 
their  way  to  it — and  at  last  been  regularly  chosen  and 
publicly  invested  with  its  trust  and  appropriate  preroga- 
tives, under  Constitutional  and  Canon  law,  being  bur- 
dened with  its  distinct  and  well  defined  responsibilities, 


102  REASONS 

as  well  as  clothed  with  its  powers — there  is  no  surprise 
in  the  public  mind — there  can  be  none.  They  have  come 
into  their  place  by  universal  consent,  themselves  ap- 
pointed to  be  governed,  as  well  as  to  govern,  by  a  well 
defined  code  of  regulations.  But  in  the  other  case, 
when  men  have  made  their  way  into  a  higher  and  more 
absolute  power  of  the  same  kmd,  though  under  another 
name,  and  stand  in  it  independent  of  a  like  salutary  con- 
trol, the  public  will  sooner  or  later  be  surprised,  and 
become  anxious.  And  the  consequence  will  be  a  strug- 
gle— on  the  one  hand  to  maintain,  and  on  the  other  to 
reduce  an  influence,  which,  it  will  be  averred,  was  not 
fairly  acquired,  and  is  dangerous  to  be  held  without  a 
more  tangible  responsibility  and  control.  Thus  society 
is  liable  to  convulsion  and  disaster. 

Lest  it  should  not  only  be  conceded,  that  the  argu- 
ment of  this  chapter  is  good  and  sufficient  for  its  pur- 
pose, but  felt  also  by  some  minds,  that  it  proves  too 
much,  viz.  that  no  Episcopacy  whatever  is  safe  ;  or  lest 
there  should  be  left  a  conviction  tending  to  that  conclu- 
sion, it  may  be  proper  for  me  to  remark,  that,  although 
there  may  be  a  leaven  of  feeling  in  the  community,  dis- 
posed to  cherish  a  repugnance  to  all  sorts  and  degrees 
of  religious  organization,  I  do  not  think  it  is  sufficient  to 
prevent  them.  The  economy  of  combination  and  organ- 
ization is  tlie  spirit  of  the  times — in  matters  of  business 
and  in  social  arrangements.  A  pure  democracy  is  known 
and  confessed  to  be  an  impracticable  theory.  That  is, 
every  member  of  the  community  cannot  be  the  President, 
or  the  Governor,  or  the  Justice,  or  the  Juror ;  neither  can 
the  whole  body  of  the  people  get  together  for  the  trans- 
action of  every  item  of  public  business,  as  they  would 
then  have  time  to  do  nothing  else,  and  the  ends  of  society 
would  be  frustrated.  It  is  impossible  to  come  nearer 
to  democracy,  than  Republicanism,  the  principle  of  which 
is — that  the  people  shall  have  a  voice  in  the  election  of 
their  rulers,  and  an  immediate  or  mediate  control  over 
the  appointment  of  all  public  servants.  And  such  we 
have  seen  is  the  organization  of  the  American  Episco- 


FOR    EPISCOPACY.  103 

pal  Church — purely  lepubHcan.  This  is  easily  seen, 
and  may  be  made  evident  and  satisfactory  to  all.  And 
if  this  is  the  genius  of  our  institutions  and  the  spirit  of 
the  country,  it  harmonizes  perfectly  with  the  age,  the 
will  of  the  people,  and  the  character  of  their  civil  gov- 
ernment. Order  in  religion,  since  the  people  must  have 
a  religion,  and  since  it  is  of  all  things  most  desirable  and 
most  important,  is  as  necessary  as  in  civil  society  ;  and 
hence  it  is  impossible  to  dispense  with  a  religious,  or 
spiritual  polity.  And  a  pohty,  that  harmonizes  with  the 
spirit  of  the  people  and  the  genius  of  their  government, 
cannot  fail  to  be  satisfactory.  Whatever  else  they  may 
be  dissatisfied  with,  they  cannot  complain  of  this  ;  what- 
ever else  they  may  fall  back  from,  they  must  have  a 
basis  somewhere,  and  they  can  hardly  fall  back  farther 
than  their  own  will,  as  usually  expressed.  It  has  ever 
been  found,  and  doubtless  will  always  prove  so,  that  it 
is  as  impossible  to  accomplish  the  great  objects  of  reli- 
gion without  a  social  organization,  as  it  is  to  attain  the 
objects  of  a  civil  {]^overnment  without  it.  The  latter 
would  be  a  contradiction  in  terms  ;  but  there  is  nothing 
in  which  public  sympathy  operates  so  powerfully  as  in 
religion  ;  and  the  more  powerful  the  religious  propensity 
may  be  in  its  social  character,  the  more  does  it  require 
a  salutary  direction  and  control.  Religion  without  gov- 
ernment runs  into  fanaticism — into  chaos — in  the  same 
manner,  as  the  ordinary  state  of  society  would  be  dis- 
solved into  anarchy  without  civil  order.  For  myself,  I 
have  no  concern,  that  the  effect  of  my  argument,  if  it 
should  prevail,  would  be  to  react  upon  the  Episcopal 
system,  where  it  exists  in  its  proper  form,  to  dissolve 
and  bring  it  to  the  ground.  The  more  severely  this  sys- 
tem is  subjected  to  scrutiny,  the  brighter  will  it  shine, 
and  the  more  will  it  commend  itself  to  the  respect  and 
estimation  of  the  public. 


104  REASONS 


CHAPTER  III. 

Consideration  of  objections  to  the  Liturgy,  and  to  other  forms  and 
modes  of  Episcopal  worship. 

The  forms  and  modes  of  public  worship  in  the  Epis- 
copal Church  are  no  part  of  Episcopacy  in  itself  consid- 
ered, as  a  polity  and  government.  They  are  properly 
accidents  in  such  a  relation.  That  is,  there  is  nothing 
in  Episcopacy,  that  necessarily  demands  them. 

Although  the  Liturgy  of  the  Protestant  Episcopal 
Church  of  the  United  States  is  in  all  fairness  to  be  judged 
by  its  simple  merits,  yet  in  entering  on  this  subject  it  will 
probably  be  deemed  pertinent,  so  far  as  we  have  space, 
and  may  also  be  gratifying  to  the  curious,  as  well  as  use- 
ful to  the  inquiring,  to  introduce  this  chapter  by  a  brief 
retrospective  and  historical  view  of  the  Liturgies  of  the 
Hebrew  and  Christian  Churches — and  more  especially 
of  the  Liturgy,  the  consideration  of  which  is  more  par- 
ticularly before  us. 

It  is  a  remarkable  fact,  that  the  first  occasion  of  public 
w^orship,  to  which  the  children  of  Israel  were  summoned 
after  they  had  crossed  the  Red  Sea,  was  celebrated  by 
singing  or  chanting  a  piece  of  Liturgical  composition,  in 
which  all  the  people  joined  in  alternate  ranks,  or  choirs : 
"  Then  sang  Moses  and  the  children  of  Israel  this  song 
unto  the  Lord,  and  spake,  saying — I  will  sing  unto  the 
Lord,  for  he  hath  triumphed  gloriously,"  &c.  Ex.  xv. 
1 — 19.  That  this  is  one  of  the  sublimest  and  most 
beautiful  specimens  of  devotional  composition,  ever  writ- 
ten, I  need  not  say.  It  was  suited  to  the  occasion,  itself 
most  sublime,  awful,  triumphant.  When  the  more  public 
worship  of  the  assembled  people  was  over,  "  Miriam 
and  all  the  women"  took  up  the  same  anthem  "  with  tim- 
brels and  in  dances," 


FOR    EPISCOPACY.  105 

The  writings  of  Moses  generally  were  made  a  public 
ritual ;  and  it  will  be  observed,  that  they  are  frequently 
interspersed  with  a  specific  and  imperative  injunction, 
that  they  should  be  read  to  all  the  people.  Occasionally 
we  have  prescribed  forms  for  the  different  parts  of  pub- 
lic service,  of  the  nature  of  daily  and  other  occasional 
consecrations  of  the  people,  sacred  vessels,  &c.  ;  re- 
sponses, benedictions,  with  a  multitude  of  other  offices  ; 
of  which  the  following  are  a  few  specimens  :  For  the  ex- 
piation of  uncertain  murder,  it  is  ordered^  first,  that  the 
priests  and  sons  of  Levi  should  be  in  attendance  ;  next, 
that  "  the  elders  of  the  city,  nearest  unto  the  slain  man, 
shall  wash  their  hands  over  a  heifer,"  beheaded  in  the 
place  of  murder  ;  and  they,  the  elders,  representatives  of 
the  people,  "  shall  answer  and  say,  Our  hands  have  not 
shed  this  blood,  neither  have  our  eyes  seen  it.  Be  mer- 
ciful, 0  Lord,  unto  thy  people  Israel,  whom  thou  hast  re- 
deemed, and  lay  not  innocent  blood  unto  thy  people  Israel's 
charge."  This  was  a  prescribed  ceremony  and  form  for 
such  a  case.  Deut.  xxi.  5-8.  "  In  this  wise  ye  shall 
bless  the  children  of  Israel,  saying  unto  them  :  The  Lord 
bless  thee,  and  keep  thee  ;  the  Lord  make  his  face  to 
shine  upon  thee,  and  be  gracious  unto  thee  ;  the  Lord 
lift  up  his  countenance  upon  thee,  and  give  thee  peace." 
Num.  vi.  23-26.  "And  it  came  to  pass,  when  the 
Ark  set  forward,  that  Moses  said  (was  accustomed  to 
say,)  Rise  up,  Lord,  and  let  thine  enemies  be  scattered ; 
and  let  them  that  hate  thee  flee  before  thee.  Aud  when 
it  rested,  he  said,  Return,  0  Lord,  unto  the  many  thou- 
sands of  Israel."  Num.  x.  35-36.  The  26th  chap- 
ter of  Deuteronomy  is  an  interesting  specimen  of  a  pre- 
scribed Liturgical  service,  ceremonial,  responsive,  declar- 
ative of  covenant  engagements,  &c.  And  numerous 
other  portions  of  the  writings  of  Moses  are  composed 
into  prescript  forms,  adapted  to  occasions,  and  allotted 
to  persons,  people,  and  priests,  according  to  the  parts 
respectively  assigned  to  each.  David  appointed  the  Le^ 
vites  "  to  stand  every  morning  to  thank  and  praise  the 
Lord,  and  likewise  at  even."  1  Chron.  xxiii.  30.  Which 
is  evidently  a  morning  and  evening  public  service — or 
k3 


106  REASONS 

prayers.      The  Temple  service  ordered  and  established 
by  Solomon  was  minute   and  circumstantial  in  its  pre- 
scribed Liturgical  assignments  ;  and  also  as  restored  by 
Nehemiah   after   the  captivity,  which  he  says,  was   all 
done    "  according  to  the   commandment  of  David   and 
Solomon  his  son."  Neh.  xii.     The  Psalms,  as  seems  to 
be   universally  conceded,   are   nearly  all  Liturgical,  va- 
riously assigned   to  the  priests,   people,  and   choir.     In 
short,  it  may  be  said,  that  the  Hebrew  ritual,  in  process 
of  time,  grew  up  into  a  comprehensive  system  for  com- 
mon and  for  all  special  occasions,   specifically  and  mi- 
nutely divided  into    separate  parts  for  all  and  for  each. 
And  what  is  specially  worthy  of  notice  is,  that  there  was 
Divine    authority  for  it,  if  we    are  to  respect  the    ordi- 
nances of  Moses,  as  worthy  to  claim  this  high  character. 
The  same  may  be  said  of  the  Psalms,  and  the  order  of 
public  worship,  which   these  inspired   compositions  pre- 
scribed.     So  also  of  many  other  parts  of  the  Old  Testa- 
ment, which  were  evidently  designed  for  Liturgical  use. 
Frequently  we    find    such    notices    as    the    following : 
"  Then  on  that  day  David  delivered  forth  this  Psalm  to 
thank  the  Lord  into  the  hand  of  Asaph  and  his  brethren 
— Give  thanks,  &c."    1    Chron.   xvi.   7.      See   also  Ps. 
cv.     "  Moreover  Hezekiah,  the  king,    and    the   princes 
commanded    the    Levites  to  sing  praise  unto   the  Lord 
with  the  words  of  David  and  Asaph   the    seer,''''  &c.   2. 
Chron.  xxix.   30.     "  So  the  service  of  the  house  of  the 
Lord  was  set  in  ordery  lb.  35.      "  They  set  the  priests 
in  their  apparel  with  trumpets,  and  the  Levites,  the  sons 
of  Asaph,  with  cymbals,  to  praise  the  Lord  after  the  or- 
dinances of  David.     And  they  sang  together  hy  course,^'' 
&c.   Ezra   hi.    10-11.       "And  Moses  wrote   this  law, 
(meaning  his  writings  comprehensively)  and  delivered  it 
unto  the  priests  the  sons  of  Levi,  and  unto  all  the  elders 

of  Israel.     And  Moses  commanded  them,  &c 

Thou  shalt  read  this  law  before  all  Israel,  in  their  hear- 
ing. Gather  the  people  together,  men,  women,  and  chil- 
dren, and  the  stranger  that  is  within  thy  gates,  that  they 
may  hear,  that  they  may  learn,  and  fear  the   Ijord  your 


FOR    EPISCOPACY.  107 

God,  and  observe  to  do  all  the  words  of  tliis  law."  Deut. 
xxxi.  9-12. 

It  is  evident,  therefore,  that  the  Hebrews,  and  after- 
ward the  Jews — the  latter  being  the  name  of  the  rem- 
nant, after  the  ten  tribes  disappeared — had  a  Liturgy  on  a 
most  e.Ytensive  scale,  and  that  in  the  sense  of  prescribed 
forms  of  public  worship.  Every  part  of  this  service 
seems  to  have  been  prescribed,  and  the  manner  ihereol'. 

When  our  Saviour  appeared,  he  found  the  Jews  in  the 
possession  and  use  of  a  pubhc  ritual.  I  think  I  am  war- 
ranted to  assume,  that  this  point  will  not  be  disputed. 
It  is  abundantly  proved  by  the  concurrent  authorities 
of  Josephus,  Scaliger,  Buxtorf,  Selden  and  others. 
Hammond  and  Lightfoot,  of  later  time,  have  clearly- 
shown,  not  only,  that  the  Jewish  Liturgy  prescribed  the 
forms  of  prayer  and  praise,  but  they  have  been  able  to 
determine  the  order  and  method  of  their  hymns  and  sup- 
plications. It  is  evident  that  our  Saviour  conformed  to 
that  ritual,  including  all  established  orders  of  public 
worship,  inasmuch  as  no  notice  occurs  of  a  complaint 
brought  against  him  for  departing  from  it,  or  in  any  way 
treating  it  with  disrespect.  This  would  have  been  a 
material  and  grave  charge,  and  would  have  been  seized 
upon  with  avidity  and  determination,  if  any  overt  acts  or 
neglect  of  his  had  laid  him  open.  It  would  have  occa- 
sioned such  a  clamour,  and  led  to  such  results,  as  could 
not  have  been  passed  over  by  such  fidelity  of  history,  as 
is  known  and  believed  to  have  characterized  the  Evan- 
gelists. This  total  silence,  therefore,  is  tantamount  to  a 
positive  statement  of  the  fact,  so  necessarily  involved. 

Hence  we  account  most  satisfactorily — and  so  far  as 
I  can  see  in  no  other  possible  way — for  the  exceeding 
and  scrupulous  paucity  of  any  new  and  peculiar  religious 
services  introduced  by  our  Saviour.  He  lived  under  the 
Jewish  dispensation,  and  conformed  to  it.  All  agree  in 
this  last  position.  And  that  conformity  must  have  in- 
cluded a  submission  to  the  forms  and  orders  of  public 
worship. 

The  prayers  of  "  the  hypocrites,"  "  standing  in  the 
synagogues  and  in  the  corners  of  the  streets,"  which  our 


108  REASONS 

Saviour  rebukes,  Math.  vi.  5.  evidently  refer,  not  to  acts 
of  public  worship,  as  usually  kept  up  under  authoritative 
regulations,  but  to  private  devotions,  such  as  are  now 
practised  in  Catholic  countries  and  churches,  and  by  the 
Turks,  for  ostentation.  The  directions  immediately 
given,  in  the  6th  verse,  determine  this  point :  "  But  thou, 
when  thou  prayest,  enter  into  thy  closet,''''  &c. 

It  is  a  notable  fact,  that  our  Saviour  published  and 
established  no  other  form  of  prayer,  except  the  short 
and  comprehensive  one,  commonly  called  the  Lord's 
Prayer.  So  scrupulous  was  he  not  to  innovate  on  the 
established  forms  of  worship,  (I  think  it  is  fair  to  reason 
in  this  way,  and  that  no  other  way  can  account  for  the 
fact)  that  when  the  disciples,  by  the  mouth  of  one  of 
their  number,  made  the  distinct  request,  "  Lord  teach  us 
to  pray,  as  John  also  taught  his  disciples,'^  he  still  went 
no  further,  than  to  give  them  again  "  the  Lord's  Prayer" 
abridged,  except  only  some  instructions  by  way  of  com- 
mentary on  the  spirit  of  prayer.  John,  it  would  seem, 
had  given  his  disciples  some  new  forms  ;  but  our  Sav- 
iour declined.  Christ  was  accustomed  to  pray,  and  to 
pray  with  his  disciples.  It  was  immediately  after  he 
had  concluded  prayers  "  in  a  certain  place,"  that  this 
request  was  made,  which  proves,  that  it  was  not  only  a 
form,  but  some  new  form,  which  they  asked  for ;  and  I 
think  it  moreover  proves,  that  our  Saviour  himself  had  at 
this  time  been  using  a  common  form.  If  the  prayer  was 
new  and  extemporaneous,  then  the  very  thing  asked  for 
was  before  them,  viz.  a  pattern.  I  think  soberly,  that 
this  will  not  be  regarded  as  a  forced  conclusion.  It  is 
natural,  probable,  and  the  only  consistent  interpretation. 
I  do  not  deny,  it  is  reasonable  to  beheve,  that  our  Sav- 
iour was  accustomed  to  offer  up  prayers  appropriate  to 
himself,  to  his  relation  to  his  Father,  to  his  disciples,  to 
the  world  ;  and  of  course  entirely  out  of  the  range  of  a 
common  ritual.  Such  for  example  is  his  prayer  in  the 
17th  of  John  ;  during  his  agony  in  Gethsemane  ;  and  on 
the  Cross.  But  it  is  a  most  remarkable  fact,  that  he 
pubhshed  and  prescribed  no  forms  for  common  use,  ex- 
cept the  Lord's  Prayer  j  and  I  know  not  how  to  account 


FOR    EPISCOPACY.  109 

for  it,  unless  by  adniilting,  that  he  did  not  think  proper 
to  disturb  or  innovate  upon  the  estabh.shcd  Jewish  Lit- 
urgy. The  only  other  items  of  a  proper  Liturgical  ser- 
vice which  he  gave,  in  addition  to  the  Lord's  Prayer, 
were  for  the  observance  and  administration  of  the  Sacra- 
mental ordinances — the  Supper  and  Baptism.  These, 
as  is  obvious,  were  essentially  necessary,  inasmuch  as 
they  are  the  only  seals  and  symbols  in  Christ's  visible 
kingdom,  appointed  for  use  to  the  end  of  the  world.  The 
publication  of  them  was  reserved — of  the  one,  till  he  was 
about  to  suffer,  and  of  the  other,  till  the  time  of  his  As- 
cension. 

"  Wlien  He,  the  Spirit  of  truth,  is  come,  he  will  guide 

you  into  all  truth  ;    he  will   show  you  things  to 

come."  According  to  directions  given,  the  Apostles 
waited  at  Jerusalem  for  "  the  promise  of  the  Father" — 
for  the  Spirit.  It  was  left  with  them,  under  such  a 
guide,  to  open  the  Christian  dispensation,  and  to  estab- 
lish its  ordinances.  And  now  let  us  see  what  course 
they  pursued  in  relation  to  the  Jewish  ritual,  and  in 
establishing  new  forms  of  worship. 

First,  they  did  not  immediately  and  thoroughly  aban- 
don the  temple  worship,  but  were  found  habitually  in 
attendance  upon  it :  "  Now  Peter  and  John  went  up  to- 
f;-^ther  into  the  temple  at  the  hour  of  prayer,  being  the 
ninth  hour" — or  evening  prayer.  Acts  iii.  1.  At  Anti- 
och  in  Pisidia  "  Paul  and  his  company  went  into  the 
Synagogue  on  the  Sabbath  day,  and  sat  down.  And 
after  the  reading  of  the  law  and  the  prophets" — after  the 
customary  Liturgical  service  was  over — "  the  rulers  of 
the  Synagogue  sent  unto  them,  saying.  Ye  men  and 
brethren,  if  ye  have  any  word  of  exhortation  for  the 
people,  say  on."  Acts  xiii.  14-15.  I  cannot  see,  that 
the  use,  which  Paul  made  of  this  occasion,  is  any  detri- 
ment to  my  argument.  The  narrative  shows,  lirst,  that 
the  Apostles  were  accustomed  to  attend  on  the  Jewish 
service  ;  next,  that  their  appearance  in  this  instance  im- 
pressed the  rulers  of  the  Synagogue,  not  only,  that  they 
were  regular  worshippers,  but  so  exemplary  in  their  con- 
formity, as  to  mspire  the  confidence,  though  sirangers, 
10 


110  REASONS 

that  they  might  dehver  an  acceptable  exhortation.  At 
Thessalonica,  "  where  was  a  Synagogue  of  the  Jews, 
Paul,  as  his  manner  (custom)  loas,  went  in  unto  them, 
and  three  Sabbath  days  reasoned  with  them  out  of  the 
Scriptures."  It  is  morally  certain,  that  he  could  not 
have  purchased  these  repeated  protracted  hearings,  un- 
less he  had  conformed  strictly  to  their  ritual.  "  To  the 
Jews  I  became  a  Jew,  that  I  might  gain  the  Jews  ;  to 
them  that  are  under  the  law,  as  under  the  law,  that  I 
might  gain  them  that  are  under  the  law,"  &;c.  1  Cor. 
ix.  20.  For  a  long  time  the  Apostles  practised  circum- 
cision, and  generally  conformed  to  Jewish  rites  and  cer- 
emonies, over  and  above  the  public  Liturgical  services — 
as  in  the  case  of  Paul's  "  shaving  his  head  at  Cenchrea, 
because  he  had  a  vow."  Acts  xviii.  18.  Peter  held 
out  so  long  in  conformity  to  Jewish  customs,  that,  on 
one  occasion,  Paul  had  to  rebuke  him  for  "  dissimu- 
lation ;"  "  for  he  was  to  be  blamed."  It  is  evident, 
therefore,  that  the  Apostles  did  not  immediately,  nor  for 
a  long  time,  abandon  the  temple  worship  at  Jerusalem, 
nor  that  of  the  Synagogue  in  other  places. 

But  did  they  set  up  a  Christian  ritual  1  Yes.  as  soon 
and  as  fast  as  was  convenient.  It  was  not  possible  to 
do  much  in  that  way  immediately.  It  had  taken  ages 
and  centuries  to  form  the  Jev^ish  ritual,  and  to  bring  it 
into  use  ;  nor  is  it  easy  to  see,  that  there  were  any  facil- 
ities much  more  advantageous  for  establishing  a  full  and 
complete  ritual  for  the  Christian  Church,  in  any  brief 
period,  if  we  consider  the  state  of  the  world,  and  the 
materials,  out  of  which  the  church  was  to  be  formed — 
having  Judaism  on  the  one  hand  to  subdue  and  trans- 
form, and  paganism  on  the  other,  to  reclaim  from  its 
idolatry  and  multitudinous  vices. 

The  first  form  of  prayer  given  us  in  Acts  iv.  24-30, 
is  partly  composed  from  the  Jewish  Liturgy,  as  \  ill  be 
seen ;  and  what  is  more,  "  they  lifted  up  their  voice  to 
God  ivith  one  accord.''''  Even  though  it  be  clai*ned  as 
an  extemporaneous  prayer,  it  was  evidently  supported  in 
a  proper  Liturgical  manner,  according  to  custom.  It  is 
fairly  to  be  inferred  from  the  Epistles  of  the  Apostles, 


FOR     EPISCOPACY.  Ill 

that  they  began  to  introduce  Liturgical  services.  The 
rebuke  of  Paul  to  the  Corintliians,  "  every  one  of  you 
hath  a  psalm,  hath  a  doctrine,"  &c.  has  its  force  only  in 
this  assumption,  that  they  did  not  observe  the  forms  and 
rules,  that  had  been  prescribed  by  him,  harmoniously. 
The  "  Amen"  prescribed  to  "  the  unlearned"  proves  the 
custom  of  responses.  Even  "  the  prophets,"  or  persons 
favoured  with  revelations,  the  Apostle  required  to  be 
subject  to  prescribed  rules,  in  the  use  of  their  gifts,  that 
"all  things  might  be  done  to  edification."  He  enjoined 
silence,  except  on  this  condition.  The  joint  worship  "  in 
psalms,  hymns,  and  spiritual  songs"  enjoined  on  the 
Ephesians  and  Colossians  is  to  this  point.  They  were 
to  "  teach  and  admonish"  by  these,  evidently  implying 
some  other  conjunct  services,  not  indicated  clearly  and 
alone  by  these  terms. 

Liturgies  have  been  ascribed  to  the  Apostles,  Peter 
and  James,  and  to  the  Evangelist  Mark.  St.  James's 
Liturgy  was  composed  for  the  Church  at  Jerusalem,  of 
which  he  had  the  charge  ;  and  the  existence  of  which, 
as  genuine,  seems  to  be  demonstrated  by  the  fact,  that 
Cyril,  one  of  his  successors  over  the  Church  of  Jerusa- 
lem, wrote  a  commentary  upon  it.  Certain  it  is,  that 
there  were  Liturgies  in  existence  from  the  earliest  times 
of  the  Church,  denominated  "  Common  prayers"  by  Jus- 
tin Martyr,  of  the  former  part  of  the  2d  Century ;  "  con- 
stituted prayers,"  by  Origen,  of  the  first  part  of  the  3d 
Century ;  and  "  solemn  prayers,"  "  preces  solennes," 
a  round  of  prayers,  or  prayers  perennial,  by  Cyprian, 
middle  of  the  3d  Century.  The  Emperor  Constantino 
had  prayers  composed  for  his  army,  and  used  in  his 
Court  "  authorized  prayers,"  according  to  Eusebius. 
Basil  and  Chrysostom,  of  the  4th  Century,  composed 
Liturgies.  The  Council  of  Laodicea  in  the  year  3G7 
ordered,  "  that  the  same  Liturgy,  or  form  of  prayer, 
should  be  always  used,  both  at  the  ninth  hour,  and  m 
the  evening."  The  same  rule  was  adopted  by  the  fourth 
general  Council  of  Chalcedon  in  the  year  451.  The 
Council  of  Mela,  in  the  former  part  of  the  5th  Century, 
enjoined,  "  that  such  prayers  should  be   used  by  all,  as 


112  REASONS 

were  approved  of  in  the  Council,  and  that  none  should 
be  said  in  the  Church,  but  such  as  had  been  approved 
of  by  the  more  prudent  sort  of  persons  in  a  Synod." 

From  the  fourth  and  fifth  Centuries  onward,  do^vn  to 
the  Reformation  of  the  sixteenth  Century,  it  is  univer- 
sally admitted,  that  Liturgies,  full  and  complete,  v^^ere  in 
common  use  all  over  the  Christian  world,  prescribed  by 
the  Ecclesiastical  authorities  of  the  different  times,  un- 
dergoing occasional  alterations  and  additions. 

It  is  evident,  therefore,  that  the  Christian  Church 
came  into  the  use  of  an  established  and  complete  ritual 
of  worship,  as  soon  as  was  convenient ;  that  the  Jews 
have  always  had  a  public  ritual,  and  still  continue  to 
have  it ;  and  that  remote  branches  of  the  Christian 
Church,  such  as  the  Syrian,  discovered  by  Dr.  Bu- 
chanan, and  the  xibyssinian,  as  travellers  affirm,  have 
kept  their  rituals  from  the  earliest  ages. 

The  Liturgy  of  the  Church  of  England  was  finally 
compiled  and  authorized  under  Edward  YI.  in  1548, 
since  which  there  has  been  but  little  alteration.  The 
Commission  appointed  for  that  purpose  was  composed  of 
7  Bishops,  Cranmer  and  Ridley,  Martyrs  of  Queen 
Mary's  reign,  having  been  two  of  them  ;  and  of  six  other 
high  dignitaries  of  the  Church — in  all  13.  Some  slight 
expurgations  and  amendments  have  since  been  made  in 
♦he  times  of  Elizabeth,  James  I.,  and  Charles  II.  ;  but 
none  of  material  importance  since  1661. 

It  is  well  known,  that  the  Roman  Church  went  into 
great  excess  in  multiplying  occasions  and  objects  of 
worship,  public  and  private,  and  in  devising  and  adapting 
forms  to  each  and  all.  They  ran  into  idolatry,  and  bur- 
dened the  public  conscience  with  innumerable  supersti- 
tions. It  is  equally  well  known,  that  the  Reformed  Pro- 
testant Churches  rejected,  each  for  itself,  what  of  the 
occasions  and  objects  of  worship  they  considered  idola- 
trous, and  what  of  the  forms  specifically  appertained  to 
them.  They  rejected  also  more  or  less  of  form,  that  was 
in  itself  indifferent  to  conscience — that  is,  forms  that 
might  or  might  not  be  used,  without  oflfence  to  conscience 


FOR    EPISCOPACY.  118, 

— according  to  the  discretion  and  taste  of  those,  who 
took  the  lead  in  these  new  organizations,  and  as  they 
judged  might  minister  most  to  edification  and  to  the  ad- 
vancement of  the  interests  of  pure  rehgion.  Some  went 
to  an  extreme,  and  laid  aside  nearly  all  form  ;  others  re- 
tained a  little  more  ;  others  still  more  ;  but  the  Church 
of  England,  after  expunging  those  parts  obnoxious  to 
Protestant  principles,  availed  herself  of  all  those  helps, 
which  she  considered  were  properly  and  well  provided 
for  public  devotion  and  private  worship,  and  which  re- 
cognised, professed,  and  guarded  the  fundamental,  and 
comprehensively,  the  essential  doctrines  of  Christianity. 

The  Protestant  Episcopal  Church  of  the  United  States 
is  the  daughter  of  the  Church  of  England,  and  has  re- 
tained her  Liturgy  and  forms  substantially,  having  reject- 
ed and  expunged  a  few  parts,  and  adapted  others  to  the  pe- 
culiarities of  our  country  and  its  institutions.  It  maybe 
remarked,  that  some  of  the  things  rejected  and  expunged 
by  the  American  branch,  have  been  disapproved  by  nu- 
merous intelligent  and  serious  minds  in  the  Church  of 
England,  who  have  wished  and  who  still  hope  to  see  the 
time,  when  these  defects  and  blemishes  shall  be  blotted 
from  their  own  public  and  authorized  ritual. 

That  there  are  features  and  parts  in  the  ritual  of  the 
American  Episcopal  Church,  liable  to  objection  and  to 
criticism  with  those,  who  reject  nearly  all  forms  and 
prescripts  of  the  kind,  is  very  easy  to  suppose.  That 
some  criticisms  may  be  plausibly  sustained,  on  the  sim- 
ple merits  of  the  subjects,  I  do  not  deny.  I  have  felt  and 
made  them  myself,  and  still  feel  their  force.  But,  if  I 
am  satisfied  with  them,  as  a  whole  ;  if  my  conscience 
and  taste  are  not  oflfended  ;  if  I  can  see  reasons  for  be- 
lieving, that  they  are  good  and  suitable  for  their  purpose  ; 
that  they  comprehend  a  correct  statement  of  the  doctrines 
of  Christianity ;  that  they  are  so  admirably  constructed, 
as  to  bring  before  the  religious  public  of  every  Congrega- 
tion in  the  course  of  each  year  the  substance  of  Bible 
history,  precept,  piety,  doctrine,  and  prophecy,  together 
with  profitable  allusions  to  the  most  eminent  saints  of  all 
ages,  challenging  a  sympathy  with  all  those,  who  have 
10* 


114  REASONS 

feared  God  from  the  beginning  of  the  world  ; — if  I  find 
Jesus  Christ  in  his  history,  in  his  work,  in  his  hfe  and 
doctrine,  in  his  death  and  resurrection,  and  in  all  his 
offices,  prominent  and  supreme,  interwoven  throughout, 
and  everywhere  exhibited  in  the  services  of  every  day 
and  of  every  occasion,  in  some  forms  and  features  of  his 
adorable  character  and  appropriate  offices  ; — these  and 
such  like  reasons,  which  might  be  greatly  extended,  even 
beyond  these  specifications,  ought,  as  I  think  must  be 
conceded  by  all  considerate  minds,  to  command  my  re- 
spect and  high  estimation  of  a  work,  which  has  been  the 
product  of  the  combined  wisdom,  of  the  experience,  and 
of  the  piety  of  so  many  ages  of  the  Church  of  God,  from 
the  Apostles  downward,  comprehending  a  period  of  fif- 
teen centuries. 

No  matter  what  has  been  the  history  of  this  book — I 
had  almost  said,  no  matter  where  it  came  from — if  I 
judge  it  by  its  merits,  it  is  to  say  the  least  an  admirable 
production.  It  is  a  production,  which  commends  itself 
to  every  Christian's  mind  and  feelings,  the  prejudices  of 
his  education  out  of  the  way.  It  is  a  production,  which 
by  becoming  familiar  with  it,  disarms  prejudice,  enlight- 
ens the  mind,  and  wins  the  affections,  if  there  be  any- 
thing of  religion  there.  It  is  a  remarkable  fact,  that  no 
religious  and  conscientious  persons,  however  strong  may 
have  been  their  prejudices  against  the  Episcopal  forms 
of  worship,  have  attended  long  upon  them,  without  be- 
coming pleased,  attached,  partial  to  them  ;  and  few,  who 
have  been  brought  up  in  that  way — I  have  never  known 
one — have  forsaken  it  for  othex  modes  of  worship,  except 
as  providentially  they  have  been  drawn  off  by  strong 
family  ties,  or  other  social  connexions,  or  have  been 
placed  entirely  beyond  the  reach  of  opportunities  to  en- 
joy their  preferences.  It  satisfies  the  Christian,  and  an- 
swers all  his  spiritual  purposes,  in  connexion  with  the 
Bible,  on  which  it  is  based,  to  which  it  constantly  refers, 
and  nearly  the  whole  of  which  it  comprehends  by  allu- 
sion, or  actual  use.  It  offends  not  the  taste  of  su- 
perior and  the  most  cultivated  minds,  at  the  same  time 
that  it  is  adapted  to  the  comprehension  of  the  lowest  and 


FOR    EPISCOPACY.  115 

most  uncultivated.      It  is  for  the  rich  and  llie  poor,  the 
high  and  the  low,  the   ignorant  and   the   learned.      It  is 
competent  to  enlighten  all,  to  edify  all,  and  guide  all  in 
the  way  to  heaven.      I   know  not,  that  there  is  anything 
in  it  detrimental  to  truth,  or  piety  ;  but  am  disposed  to  re- 
gard all   its  tendencies  as   favourable  to  both.      1  have 
satisfied  myself,  that  the  prescribed  ritual  and  Canons  of 
the  Episcopal  Church  of  the  United    States    afford  full 
scope  for  the  most  ardent  piety  and  for  enlightened  zeal, 
equally  and  alike  in  private  Christians  and  Ministers  ;  and 
that,  conforming    and    living    up    to    them  will    qualify 
any  and  all  persons  for  the  greatest  possible  usefulness, 
as  Christians,  in  the  present  state  of  society  and  of  the 
world.     That  they  cannot  be   improved,  I   do  not  say. 
But  the  many  ages  and  centuries,  which  have  been  re- 
quired for  this  production,  may  serve  to  show,  first,  that 
it  is  worthy  of  some  respect  on  that  account ;  and  next, 
that  if  at  this  moment   it  were  wanting,  it   could  not  be 
easily  produced  again.     And  all  experience  proves,  that 
attempts  for  improvement  in  such  a  ritual,  to  be  prudent 
and  safe,  must  be  slow  and  well    advised.      Doubtless 
there  will  be  improvements,  I  know  not  when,  nor  do  I 
at    present  deem  myself  qualified  to   prescribe  in  what 
particular  parts  and  forms  improvement  is  most  desirable. 
On  this  point  I  have  little,  or  no  anxiety,  being  satisfied, 
that  it  is  the  best  Christian  ritual  in  existence  ;  that  it  is 
equal  to  present  demands  ;  and  that  the  proper  authori- 
ties, at  a  suitable  time,  will  in  their  wisdom  and  best  dis- 
cretion do  all  of  this  kind,  that  may  be  needed,  and  wliich 
future  developments  of  Providence  may  suggest. 

But,  it  seems  necessary,  in  answering  the  purposes  of 
this  discussion,  that  I  should  return  to  a  radical  point, 
viz.  Is  any  prescribed  form  of  worship  suitable  and  best  ? 
That  there  must  be  a.  form,  when  worship  is  social  and 
in  any  degree  public,  need  not  be  said.  I  mean  of  course, 
when  such  worship  is  conducted  by  one  person,  or  by 
official  characters  in  their  place  ;  and  when  it  is  addressed 
to  the  ear.  Though  the  language  be  entirely  extempo- 
raneous, it  is  still  a.  form.     Even  with  those  who  refuse 


116  REASONS 

a  prescribed  form  of  language,  there  is  always,  at  least 
with  few  exceptions,  a  prescribed  form  of  order.  It  is 
determined  by  custom,  if  by  no  other  authority,  how  many 
psalms  and  hymns,  how  many  sermons  or  addresses  there 
shall  be  ;  and  in  what  order,  or  relation  to  each  other, 
they  shall  come  in.  So  much  is  prescribed  by  general 
agreement,  with  few  exceptions.  With  the  Quakers, 
(Friends)  I  am  aware  it  is  not  so,  because  they  pro- 
fess to  be  "  moved  by  the  Spirit,"  which  is  not  uniform, 
whatever  that  spirit  may  be.  If  we  were  to  concede  this 
claim,  we  should  of  course  give  up  all  prescribed  form. 
But  in  this  particular  the  Quakers  are  alone,  and  ray  ar- 
gument is  not  with  them,  but  with  those,  who  do  actu- 
ally adopt  a  prescribed  form  in  a  degree  ;  so  that  the 
question  is  one  of  measure,  and  not  of  principle. 

It  will  be  found  upon  investigation,  that  prescribed 
form  is  carried  further,  by  those  who  profess  to  reject  it 
altogether,  than  merely  to  determine  the  order  of  the  ex- 
ercises. Reading  of  the  Scriptures,  and  the  psalms  and 
hymns  are  obviously  prescribed  by  custom.  With  few 
exceptions  and  with  little  variation  the  public  prayers,  if 
not  prescribed,  are  set  forms — commonplace  thoughts 
and  phrases,  appropriated  to  that  office.  Most  ministers, 
who  are  supposed  to  pray  extemporaneously,  run  through 
an  accustomed,  and  to  their  hearers,  a  well  recognised 
round  of  thought,  from  which  they  seldom  depart,  week 
after  week,  and  year  after  year.  Some  of  them  cannot 
vary  from  their  set  phrases.  I  knew  a  clergyman,  who, 
when  it  was  proposed  to  offer  a  special  prayer,  in  conse- 
quence of  the  place  in  which  they  were  assembled  being 
struck  by  lightning,  and  two  persons  killed,  went  through 
his  usual /orm  without  even  alluding  to  the  mournful  oc- 
casion ! 

It  may  be  true,  that  ministers  highly  gifted  in  extem- 
poraneous speech,  may  appear  to  be  less  confined  to 
specific  forms  ;  but  if  their  prayers  are  rich  and  various, 
a  peep  into  their  drawers  will  ordinarily  discover,  that 
this  gift  is  an  acquisition,  not  an  endowment ;  and  that 
this  rich  variety  is  the  result  of  untiring  pains  to  commit 
to  writing  and  to  memory,  in  the   same  manner  as  the 


FOR    EPISCOPACY.  ■  XPf 

best  extemporaneous  preachers — called  extemporaneoiig 
— produce  their  sermons.  Their  prayers  are  forms  out 
of  sight ;  but  they  are  no  less  forms.  However,  these 
are  manifestly  exceptions  to  the  general  rule.  Minis- 
ters, as  a  body,  cannot  endure  that  amount  of  application 
to  study,  which  is  indispensable  to  this  rich  variety  in 
prayers  and  in  sermons.  If  prayers  are  studied,  ser- 
mons will  be  neglected  ;  or  if  supreme  attention  is  given 
to  sermons,  the  prayers  will  not  only  be  formal,  but  mea- 
ger. Doubtless,  in  nine  parts  often,  both  in  number  and 
quantity,  these  extemporaneous  prayers,  so  called,  are 
mere  forms  ;  and  this  assertion  will  easily  be  believed, 
because  everybody  recognises  the  fact.  The  forms  most 
common,  stale,  low — having  all  the  vices  of  form,  with- 
out the  purity  of  a  prescribed  and  authorized  ritual — are 
stereotyped  in  the  public  mind — in  the  mind  of  the  leader 
and  of  those  who  are  led. 

Turn  which  way  we  will,  therefore,  we  are  doomed  to 
form — and  a  set  form.  Shall  I  say — blessed  with  it  1 
And  the  only  question  is — whether  we  shall  have  a 
good  or  a  bad  one  ;  whether  it  shall  be  well  provided, 
uniform,  and  authorized  ;  or  whether,  for  the  sake  of 
now  and.  then  a  rich  treat,  served  out  to  a  very  few,  the 
public  generally  shall  be  obliged  to  listen  either  to  com- 
monplace, crude,  undigested  forms,  recognised  by  every- 
body from  their  earliest  years  ;  or  to  bold  and  startling 
novelties  ;  and  both,  perhaps,  for  a  great  portion,  offensive 
to  good  taste  in  the  choice  of  language  1  Yes,  in  many 
cases,  absolutely  vulgar,  tending  to  excite  a  very  uncom- 
fortable state  of  feeling,  instead  of  promoting  edification 
— becoming  a  mere  matter  of  endurance  on  account  of 
vices  of  this  description.  From  form  we  cannot  escape  ; 
that  is  settled  by  universal  experience.  The  Presby- 
terian, the  Congregationalist,  the  Methodist,  the  Baptist 
— all  have  their  forms — their  set  forms  :  the  Scriptures, 
if  read,  are  a  form ;  the  hymns  are  a  form  ;  and  as  it 
turns  out,  the  prayers  are  a  form.  It  is  form  from  begin- 
ning to  end — in  the  order  and  in  the  matter — except, 
perhaps,  as  recently  and  to  a  wide  extent  bold  attempts 
have  been  made  to  break  down  all  order  and  all  form  by 


118  HEASONS 

the  habitual  introduction  and  rapid  succession  of  startUng 
and  shocking  novelties.  These  unprecedented  innova- 
tions, instead  of  showing  how  good  it  is  to  be  without 
form  and  without  order,  are  fast  bringing  the  minds  of  the 
public  to  their  senses,  and  convincing  them,  if  they 
were  never  convinced  before,  that  some  prescribed  order 
and  form  are  indispensable,  not  only  to  protect  us  from 
such  innovations,  but  for  comfort  and  edification.  The 
extravagance  and  wildness  of  fanaticism  have  overrun 
the  country ;  and  the  danger  is,  that  the  reaction,  which 
is  the  unavoidable  result  of  such  a  morbid  excitement, 
will  be  a  settling  down  of  some  into  indifference  tow^ards 
religion  ;  of  others,  into  disrespect  and  disgust  ;  and  of 
many,  into  infidelity.  Happy,  indeed,  if  the  net  of  the 
Episcopal  church  should  catch  and  save  them  ;  and  to 
some  extent  no  doubt  it  will.  All  these  events  will  con- 
tribute providentially  more  than  anything  else  (thanks  to 
God,  who  can  bring  good  out  of  evil)  to  show  the  value 
of  such  a  church — to  illustrate  its  purity,  the  correctness 
of  its  doctrine,  the  stability  secured  by  the  happy  combi- 
nation of  its  elementary  principles  ;  and  above  all,  the 
benefit,  the  importance,  the  indispensableness  of  its  forms 
and  modes  of  worship  in  comparison  with  others. 

These  unhappy  occurrences  will  open  the  eyes  of  the 
people — of  those  who  are  not  already  borne  away  on 
the  torrent  and  lost  in  the  abyss.  They  will  see  that 
they  have  been  deceived,  innocently,  perhaps,  but  yet 
deceived.  For  twenty  years  I  myself  have  been  de- 
ceived— willingly,  I  confess,  under  the  influence  of  edu- 
cation, habit,  and  my  religious  connexions  ;  and  it  was 
these  very  events,  in  connexion  with  the  opposite  ex- 
treme of  compelling  religious  belief — the  one  throwing 
order  into  confusion,  and  the  other  generating  bitter  and 
endless  strife — which  opened  my  eyes,  and  brought  me 
to  a  pause.  I  turned,  and  looked,  and  asked,  where  is 
a  remedy  for  these  evils  1  To  oppose  the  wild  career 
of  extravagance  on  the  one  hand,  was  useless ;  and  all 
the  attempts  to  allay  the  bitterness  and  asperity  of  strife 
on  the  other,  had  proved  before  the  world  only  the 
putting   of    oil   upon  fire.     Happy  for   me,  there  was 


FOR    EPISCOPACY.  '  119 

— happy  for  the  community,  there  is — a  medium  be- 
tween these  extremes.  Providence  has  brought  in  a 
remedy — not  an  extemporaneous  one,  but  one  of  long 
standing  and  thorough  proof;  not  an  experiment,  but  a 
system,  which  has  been  the  protection  of  the  church 
through  ages  of  conflict  and  seas  of  trouble  ;  which  has 
redeemed  her,  when  plunged  into  idolatry  and  over- 
whelmed with  superstition ;  which  has  rescued  her  from 
secular  hands  and  secular  control,  when  kings  and  civil 
magistrates  have  taken  and  emj)loyed  her  institutions  and 
her  priesthood  for  political  ends  ;  and  which  appears  at 
last  in  the  Episcopal  church  of  the  United  States,  uii- 
tramelled  by  political  bands,  conscientiously  eschewing 
all  such  connexion,  aloof  from  the  odium  theologicum  on 
the  one  hand,  and  from  the  raging  fires  of  fanaticism  on 
the  other — pursuing  a  straightforward,  dignified,  inde- 
pendent, harmonious  career,  respecting  herself  and  com- 
manding the  respect  of  the  world. 

And  not  only  will  it  be  seen,  that  we  have  been  de- 
ceived, but  injured  by  having  been  defrauded  of  the 
greater  good.  To  escape  from  set  forms  and  modes  of 
worship  is  impossible,  except  upon  the  Quaker  principle. 
Everywhere  else  they  prevail ;  and  even  there,  as  the 
necessities  of  our  nature  and  as  the  secret  history  of  their 
doings,  occasionally  betrayed,  abundantly  show,  they 
are  not  able  to  go  on  entirely  "  by  the  Spirit,"  They  have 
their  appointed  or  authorized  speakers,  who  pursue  their 
accustomed  round  ;  and  unless  they  are  severe  students, 
the  circle  in  which  they  move  wall  be  a  small  one,  and 
sufficiently  obvious  to  those,  who  habitually  attend  upon 
their  ministry.  If,  therefore,  set  forms  of  pubhc  wor- 
ship are  an  evil,  we  have  before  us,  as  was  observed  in 
regard  to  Episcopacy  in  the  former  chapter  on  the  same 
supposition,  only  the  choice  of  evils  :  shall  these  forms 
be  left  afloat  and  loose  in  the  public  mind,  to  be  appro- 
p.iated  in  such  manner  and  quantity  as  may  suit  the 
feelings  and  discretion  of  the  officiating  minister  for  the 
time  being,  the  congregation  relying  solely  upon  the  ear 
for  what  he  may  please  to  dispense  to  them  ;  or  shall 
they  be  reduced  to  written  and  prescribed  forms,  that  all 


120  REASONS 

may  have  them  in  hand,  all  see,  and  all  be  prepared  to 
join  in  them,  if  they  please,  because  they  know  what  is 
coming  1  Shall  they  be  carefully  and  prudently  provided, 
under  the  wisdom,  piety,  and  best  discretion  of  consti- 
tuted authorities,  and  collected  from  such  sources  as 
the  purest  and  best  devotional  writings  and  manuals, 
produced  by  Apostles,  saints,  and  Martyrs,  from  the  day 
of  Pentecost  to  this  time  ;  or  shall  we  be  doomed  to  the 
far  more  defective,  the  much  more  exceptionable,  and 
the  sometimes  crude,  offensive,  startling,  and  shocking 
forms,  entailed  upon  us  by  loose,  unauthorized  customs, 
and  doled  out  in  such  measure  and  parts,  as  may  be 
convenient  to  the  memory,  or  as  may  suit  the  feelings 
and  taste  of  the  minister  for  the  time  being  ? 

Let  us  consider  separately  some  of  the  most  common 
objections  to  a  prescribed  form,  such  as  is  used  in  the 
Episcopal  church. 

1.  It  is  a  Roman  liturgy.  This  reason  may  have 
force  in  company  with  prejudice  ;  not,  I  think,  anywhere 
else.  It  has  been  already  fully  answered  in  the  previous 
chapter  on  Episcopacy,  by  the  suggestion,  that  the  ob- 
jection bears  with  equal  sway  against  the  Bible — against 
Christianity,  &c.  If  the  liturgy,  as  abridged  and  ex- 
purgated from  Roman  corruptions,  is  sound  in  doctrine 
and  good  for  practical  purposes,  that  is  enough — that  is 
all  that  needs  to  be  claimed  for  it.  No  matter  where  it 
came  from.  Besides,  though  it  may  have  come  down 
through  that  medium,  it  is  not  of  course  the  worse,  or 
less  worthy  of  our  respect,  in  all  that  is  acknowledged 
and  subscribed  to  by  Protestant  American  Episcopahans. 
Some  of  the  purest,  most  exemplary,  and  most  talented 
Christian  ministers  that  the  world  has  ever  seen,  the 
Apostles  excepted,  have  belonged  to  the  Romish  commu- 
nion  in  their  purer  days  ;  and  even  since  that  church 
began  to  be  corrupted.  That  there  are  g'^od  men  and 
Christians  among  the  members  of  the  Roman  church,  in 
the  ranks  of  the  clergy,  as  well  as  of  the  laity,  even  at 
this  day,  no  charitable  person  could  reasonably  doubt. 
I  have  heard  an  American  clergyman,  who  has  been  at 
Rome,  say,  that  one  of  the  present  college  of  Cardinals 


FOR    EPISCOPACY.  121 

is  considered  by  all  Protestants,  who  visit  that  city,  as  a 
man  who,  for  the  purity  of  liis  character,  his  Christian 
zeal,  and  for  his  abundant  labours,  is  worthy  of  the 
highest  respect,  lie  has  preached  the  Gospel  in  every 
village  and  hamlet  of  Italy,  and  is  especially  noted  for 
his  evangelical  labours  among  the  poor.  For  us  to 
say,  If  he  is  a  good  man,  he  would  have  proved  it  by 
renouncing  popery,  is  a  position,  which  we  cannot  char- 
itably maintain.  He  stands  in  his  own  light,  and  we  in 
ours ;  we  are  not  authorized  to  judge  him,  neither  is  he 
competent  to  judge  us.  Every  Christian's  conscience  is 
influenced  by  the  history  of  his  life.  "  To  his  own 
Master  he  standeth  or  falleth." 

Moreover,  our  liturgy  is  not  in  fact  a  production  of  the 
church  of  Rome  ;  but  in  all  that  is  of  original  and  unin- 
spired composition,  in  its  collects,  and  in  the  general 
and  substantial  structure  thereof,  it  may  fairly  be  accept- 
ed, partly  by  presumption  from  a  consideration  of  its 
intrinsic  and  obvious  merits,  where  positive  testimony 
of  the  origin  of  particular  parts  is  wanting,  and  partly  by 
historical  evidence,  as  having  emanated  from  the  hands 
of  the  most  eminent  Christians  of  all  ages,  back  to  the 
Apostles  ;  and  is  actually  connected  with  them.  All  the 
devotional  parts  of  the  liturgy  will  satisfactorily  demon- 
strate this,  even  though  we  lay  aside  the  consideration 
of  the  notable  fact,  that  no  devotional  compositions  of 
our  own  day  ever  obtain  a  general  acceptance,  except 
they  are  from  the  hand  of  the  most  pious,  godly,  heav- 
enly-minded men.  There  is  nothing  in  the  history  of  the 
church  of  Rome  to  show,  positively  or  presumptively, 
that  her  ritual,  in  any  of  the  parts  received  by  Protest- 
ants, had  been  corrupted.  Besides  the  general  excel- 
lence of  the  liturgical  compositions,  as  approved  by  the 
conscience,  and  by  the  most  devout  and  heavenly  affec- 
tions of  the  universal  church,  every  true  Christian  must 
feel,  that  the  service  called  the  Litany  is  a  very  ecstasy 
of  devotion,  and  that  none  can  attain  to  the  purity  and 
height  of  its  holy  and  heavenly  breathings,  without  feel- 
ing that  he  is  above  the  world  and  near  to  heaven.  All 
persons   accustomed  to  the  liturgy  must  have  felt  the 

11  F 


122  REASONS 

power  of  that  part  of  it.  To  such,  the  Litany  will  need  no 
commendation  from  me.  The  like  was  never  written  by 
the  hand  of  uninspired  man.  It  seems  inspired — and 
inspired  in  the  highest  degree.  I  verily  believe  it  is  so  ; 
not  indeed  as  clauning  our  respect  as  a  part  of  the  sacred 
canon — but  as  having  been  drawn  by  the  hands  of  men, 
who  stood  and  felt  themselves  to  be  standing  in  and 
breathing  the  holiest  atmosphere  that  is  possible  on  earth 
— in  the  presence  and  at  the  footstool  of  the  Eternal 
Three  in  One — at  the  foot  of  the  Cross — sympathizmg 
with  God  and  with  the  dependance  and  wants  of  our 
race — breathing  out  the  holiest,  most  importunate  prayer 
after  God  and  for  redemption  from  sin.  It  seems  as 
if  they  stood  at  the  last  stage  between  earth  and  heaven, 
about  to  enter  heaven,  but  unwillmg  to  go  there,  till  they 
had  used  their  last  opportunity  of  prayer,  and  poured  out 
before  the  throne  of  God  and  the  Cross  of  a  dying  Sav- 
iour their  effectual  intercessions  for  all  whom  they  were 
leaving  behind.  Let  any  Christian  read  that  portion  of 
the  Liturgy,  and  he  will  confess,  that  this  v'hich  I  have 
said  of  it  is  not  praise,  but  a  simple  statement  of  its 
merits. 

In  short,  it  is  evident,  that  this  manual  of  pubhc  and 
private  devotion,  in  all  that  is  uninspired,  and  in  its  gen- 
eral plan  and  structure,  is  the  joint  product  of  the  most 
orthodox  and  the  holiest  of  men.  Say,  that  it  has  been 
in  use  in  the  Roman  Church ;  say,  even — though  that 
does  not  appear — that  it  was  principally  produced  in 
that  Church ;  I  see  not,  I  feel  not,  that  it  can  be  the 
worse  for  that.  Nay,  as  we  are  certified,  that  some  of 
the  most  eminent  Christians  that  have  lived  since  the  days 
of  the  Apostles  have  been  found  in  that  connexion,  and 
as  we  have  satisfactory  evidence,  that  such  characters, 
running  back  through  all  ages  of  the  church,  must  have 
had  the  charge  of  this  production,  it  comes  to  us  under 
the  highest  sanctions  of  uninspired  authority.  It  is  in 
fact  a  joint  work  of  the  wisest  and  best  men,  that  have 
been  found  scattered  along  through  the  entire  range  of 
the  Christian  Era  to  the  sixteenth  century.  But  the 
work,  after  all,  speaks  for  itself,  and  by  whomsoever 


FOR    EPISCOPACY.  123 

used,  is  sure  to  make  impressions  of  its  own  holy  char- 
acter. I  have  never  yet  seen  the  Christian,  or  the  man, 
who  could  open  his  mouth  against  it,  on  the  ground  of  its 
intrinsic  merits.  It  is  admitted  to  comprehend  every 
subject  of  prayer,  and  the  wide  scope  of  Scripture  his- 
tory, devotion,  doctrine,  and  precept. 

2.  The  prescribed  service  of  the  Episcopal  Church 
is  objected  to  as  an  irksome  repetition,  and  therefore  un- 
profitable. Tiiat  the  pubhc  services,  under  the  head  of 
Morning  and  Evening  prayers,  are  the  same  throughout 
the  year,  is  true ;  and  I  have  shown,  that  the  public 
prayers  of  other  denominations,  who  reject  these  and  all 
prescribed  forms,  are  notwithstanding  for  the  most  part 
set  forms  ;  and  it  is  equally  true,  that  they  are  in  gene- 
ral nearly  a  repetition.  The  difference  in  this  particular 
is  too  trifling  to  be  made  of  any  account,  especially  when 
balanced  against  other  considerations,  which  will  gener- 
ally be  allowed  to  operate  in  favour  of  the  Episcopal 
service  and  against  these.  For  example  :  The  prayers 
of  the  Episcopal  Church  are  short,  having  intervals  oc- 
cupied by  the  choir  and  by  reading  of  the  Scriptures. 
This  gives  variety  and  relieves  from  irksomeness.  The 
language  also  is  pure  and  comprehensive,  and  equally 
adapted  to  all  minds.  Whereas,  in  the  other  case,  the 
principal  prayer  is  long — often  uncommonly  so.  Not 
unfrequently  it  occupies  a  half  hour,  till  everybody  is 
tired.  Besides,  the  language  often  offends  good  taste  ; 
the  subjects  are  sometimes  treated  awkwardly,  so  as  to 
give  pain,  instead  of  promoting  edification  ;  topics  are 
occasionally  touched  in  a  manner  very  objectionable  ; 
and  the  minds  of  a  large  portion  of  the  congregation  are 
unavoidably  occupied  in  criticism,  rather  than  joining  in 
worship.  But  those  who  habitually  attend  on  the  Epis- 
copal service  have  no  room  for  criticism,  and  no  provo- 
cation. If  they  are  pious  and  devout,  the  prescribed 
form,  so  far  as  it  occurs  as  a  repetition,  is  a  help  to  their 
devotions.  Repetition  there  must  be  in  all  modes  of 
worship  ;  it  is  unavoidable.  And  when  it  must  occur, 
it  is  desirable,  that  it  should  be  brief,  comprehensive, 
>   f2 


124  REASONS 

and  pure,  as  in  the  prayers  of  the  Episcopal  Church. 
For  those  who  are  not  pious,  and  consequently  not  ab- 
sorbed in  devotion,  I  believe,  as  a  general  fact,  that 
the  Episcopal  service  is  less  irksome  and  more  agreea- 
ble. The  frequent  change  and  great  variety  are  an  ob- 
vious reason  why  it  should  be  so.  Besides,  it  should 
be  recollected,  that  much  the  greater  part  of  the  services 
appointed  for  every  day,  and  for  every  morning  and 
evening,  including  the  collects  and  Scriptures,  are  not  a 
repetition  except  once  a  year — leaving  out  of  view  the 
part  sustained  by  the  choir,  and  even  that  has  more  or 
less  variety  in  it.  With  the  exception  of  a  few  short 
prayers  ofiered  up  at  intervals  between  other  parts,  the 
services  of  the  Episcopal  Church  actually  have  less 
repetition  and  a  greater  variety,  than  those  of  any  other 
Protestant  Church.  And  it  cannot  be  denied,  that  they 
are  all  in  the  highest  degree  Scriptural,  and  eminently 
calculated  to  assist  devotion, 

3.  But  there  is  too  much  getting  up  and  sitting 
down,  too  frequent  change  of  posture  and  of  topic,  too 
much  interchange  of  different  kinds  of  service,  &c. 
Doubtless  it  does  seem  so  to  those  who  are  not  accus- 
tomed to  it,  and  who  are  more  used  to  services  like  the 
Presbyterian.  But  when  this  objection  is  proved  exper- 
imentally, it  not  only  vanishes,  but  the  practices  before 
esteemed  faults  are  transformed  into  excellences.  The 
whole  system  is  found  to  accord  with  nature  and  with 
the  spirit  of  closet  devotion.  It  might  be  presumed, 
that  such  a  ritual,  the  product  of  so  many  centuries  of  the 
Christian  church,  and  of  the  most  illustrious  Saints  adorn- 
ing her  annals,  who  had  to  do  with  the  formation  of  this 
work,  was  never  composed  and  constructed  but  with  all 
the  lights  and  suggestions  of  experience. 

Follow  the  Christian  to  his  closet,  where  is  his  Bi- 
ble, his  prayer  and  hymn  books,  his  various  manuals  of 
devotion.  He  kneels  and  invokes  God,  his  Father,  Re- 
deemer, and  Sanctifier ;  he  reads  a  verse,  or  two,  or 
more,  or  a  chapter  of  the  Bible,  according  as  his  feelings 
incline.     If  a  sentiment  of  devotion  springs  up  in  his 


FOR    EPISCOPACY.  125 

heart  at  any  moment  or  place  of  his  reading  or  medita- 
tion, he  instantly  gives  expression  to  it;  if  any  desire, 
he  offers  it  up  in  prayer ;  if  he  feels  any  evil,  he  prays 
for  deliverance  ;  if  his  kindness  for  others  flows  out,  he 
prays  for  them  ; — whatever  emotion  springs  up  in  his 
bosom,  he  utters  it,  whether  of  sorrow  for  sin,  of  grati- 
tude for  favours,  of  adoration,  of  intercession,  or  of  praise. 
If  one  great  feeling  pervades  his  heart,  he  dwells  upon 
it,  and  brings  it  out  in  various  forms  in  his  addresses  to 
the  Deity.  In  the  course  of  half  an  hour  he  has  per- 
haps looked  many  times  into  his  Bible,  hymn  book,  and 
other  devotional  helps  that  may  lie  before  him,  and 
at  each  interval  poured  out  his  various  and  rapidly  suc- 
ceeding emotions  and  desires  before  the  throne  and 
mercy  seat  of  God.  He  rises  and  walks  his  room,  and 
kneels  again  ;  he  prays  ;  he  sings,  it  may  be  ;  he  changes 
his  subject,  his  book,  his  posture,  and  passes  from  one 
act  of  devotion  to  another,  just  as  his  feelings  prompt 
him ;  and  his  states  of  feeling  are  every  moment  chang- 
ing, as  thoughts  succeed  each  other.  This  is  nature  in 
such  an  occupation  ;  it  is  man  acting  out,  without  re- 
straint, his  own  character,  as  a  religious  being,  in  the 
cultivation  of  religious  affections.  And  it  is  very  likely 
he  will  offer  the  same  petition,  word  for  word,  many 
times  in  succession,  and  at  every  time  ending  it  with 
the  usual  doxology  and  Amen.  He  loves  to  say, 
"  Through  my  Lord  and  Saviour  Jesus  Christ  ;"  and  to 
ascribe  "  praise  to  Father,  Son,  and  Holy  Ghost."  He 
loves  to  go  over  the  same  thmg  again  and  again,  where 
his  affections  for  the  moment  are  strongly  fixed  ;  and  he 
believes,  that  God,  who  is  his  father,  is  willing  to  hear. 
And  he  will  perhaps  return  to  the  same  topic  many  times 
in  the  same  season  of  his  retirement. 

Now  let  it  be  observed,  that  the  entire  system  of  the 
Episcopal  ritual  is  based  upon  this  principle — viz.  on  the 
natural  and  various  promptings  of  religious  affections  in 
closet  devotion,  so  far  as  it  can  be  applied  to  public 
worship.  There  is  this  difference  between  the  two  :  In 
his  closet  the  Christian,  being  alone,  follows  the  prompt- 
ings of  his  feelmgs ;  whereas  a  public  ritual  should  it- 
11* 


126  REASONS 

self  be  the  prompter  and  the  guide.  In  his  closet  the 
Christian  is  not  called  upon  to  have  respect  to  others, 
but  only  to  himself,  in  the  course  of  his  devotional  exer- 
cises. But  in  public,  where  there  are  many  minds 
and  various  states  of  feeling,  the  exercises  of  devotion 
should  be  so  contrived,  as  to  bring  all  these  various 
minds,  as  far  as  possible,  to  the  same  state  at  the  same 
time.  In  public,  it  is  impossible,  that  a  ritual  of  devo- 
tion should  be  conformed  to  the  states  of  feehng  in 
each  individual ;  its  aim  should  rather  be  to  prompt  and 
control  feehng,  but  not  without  regard  to  that  variety, 
as  well  as  repetition,  which  is  the  spontaneous  growth 
of  the  closet.  The  closet  is  the  model ;  and  the  plan 
of  public  worship  should  be  to  come  as  near  to  it  as 
possible.  It  is  the  natural  flow  and  rapidly  succeeding 
changes  of  the  religious  affections,  which  are  to  be  re- 
garded in  the  formation  of  a  public  ritual.  In  this  view 
it  will  be  seen,  that  the  Episcopal  forms  and  modes  of 
worship  have  been  ordered  in  wisdom ;  and  that  they 
demonstrate  a  consummate  acquaintance  with  the  human 
heart  under  the  affections  of  religion. 

4.  But  the  common  use  of  the  ritual  by  all  the  peo- 
ple is  a  mere  mockery,  and  sanctions  hypocrisy  ;  it  is 
well  known,  that  there  is  no  devotion  in  the  hearts  of  a 
great  portion  of  the  congregation,  and  they  know  it  them- 
selves ;  and  the  practice,  in  connexion  with  this  con- 
sciousness, is  in  great  danger  of  making  them  mere  form- 
alists for  life  ;  and  consequently  it  is  perilous  to  their 
souls. 

In  the  early  part  of  my  residence  in  London  I  was  in- 
vited to  go  and  hear  a  preacher,  who  had  the  reputation 
of  being  a  representative  of  American  theology,  or  of  a 
particular  species  of  Theology,  supposed  to  be  exten- 
sively prevalent  here,  and  which,  it  was  imagined,  might 
be  agreeable  to  me.  It  was  curious  enough,  that  the 
whole  argument  of  the  sermon  went  to  prove,  that  every 
prayer  and  every  religious  act  of  an  unconverted  sinner 
is  not  only  displeasing,  but  in  the  highest  degree  dis- 
pleasing to  God.  No  matter  how  sincere  the  shiner  may 
imagine  himself  to  be,  yet  in  fact  there  is  no  sincerity  ; 


FOR    EPISCOPACY.  127 

no  matter  how  anxious  he  may  be  about  his  own  salva- 
tion, even  though  his  tears  How  hke  a  river,  and  he  can 
have  no  rest,  the  greater  his  anxiety  and  the  more  he 
does  on  that  account  in  the  study  of  the  Scriptures  and  in 
seeking  God  by  prayer,  the  greater  is  his  sm,  till  he  has 
a  new  heart !  It  was  fair  to  infer  from  all  that  was  said 
in  this  argument,  though  it  would  have  been  too  shocking 
if  the  preacher  had  brought  it  out,  that  cursing  and  blas- 
phemy would  be  more  innocent,  than  these  religious  acts 
in  such  a  case  ! 

I  said  to  the  gentleman,  who  had  invited  and  accom- 
panied me,  as  we  were  going  home,  I  could  not,  in 
conscience,  deny,  that  such  doctrine  had  prevailed  to 
some  extent  in  America  ;  but  that,  in  justice  to  the  coun- 
try, I  must  declare  the  imputation,  if  intended  to  charac- 
terize   American   preaching  in    general,  a  libel. 

That  any  persons  sliould  fail  to  enter  into  the  spirit 
of  the  forms  of  public  worship,  on  which  they  are  accus- 
tomed to  attend,  is  certainly  to  be  regretted  ;  but  I  am 
not  aware,  that  this  is  a  sin  peculiar  to  Episcopal- 
ians. It  may  possibly  be  more  visible  among  them  ;  but 
in  all  honesty  I  do  not  think  it  is  more  prevalent.  What 
is  the  appearance  of  any  person  in  a  rehgious  congrega- 
tion, but  an  ostensible  profession  of  worship  1  The 
reigning  public  conscience  of  the  community  is  in  favour 
of  religion ;  and  the  ordinances  of  public  worship  are 
God's  appointed  means,  not  only  of  edification  to  Chris- 
tians, but  of  bringing  unconverted  men — sinners,  who  in 
their  conscience  respect  religion — home  to  himself.  For 
the  most  part,  those  who  use  the  solemn,  and  as  it  must 
be  confessed  by  all,  the  appropriate  ritual  of  the  Episco- 
pal Church,  may  charitably  be  supposed  to  have  a  respect 
for  its  doctrine  and  sentiments  ;  and  in  the  exercise  of 
the  same  charity,  it  may  also  be  presumed,  that  their 
conscience  goes  with  the  service.  On  the  last  point, 
there  is  in  most  cases  no  doubt. 

There  is  just  as  much  reason  for  the  Ministry  of  fli* 
Church  to  call  on  all  the  people  to  engage  and  take  jiai 
in  the  public  services  of  the  Sanctuary,  as  for  the  Chris- 
tian father  and  head  of  a  family  to  call  around  the  altar 


1 28  REASONS 

of  his  household  his  children  and  domestics,  and  exhort 
them  to  join  in  the  acts  of  devotion,  whatever  be  their 
form,  in  which  he  leads.  Both  institutions  are  suitable 
and  good,  and  have  the  same  general  design  ;  and  all  the 
objections,  which  can  be  brought  against  one,  he  with 
equal  force  against  the  other.  It  may  be  hoped,  that  he 
who  can  be  induced  to  join  formally  and  habitually  in  acts 
of  social  and  public  worship,  will  also  by  that  very  means, 
under  the  bles&ing  of  God,  be  brought  to  a  participation 
in  the  grace  and  spirit  of  that  worship.  Certainly  it  must 
be  granted,  that  it  is  more  hopeful  and  better  to  do  it, 
than  not  to  do  it.  I  think,  indeed,  it  may  be  satisfacto- 
rily shown,  that  a  formal  and  actual  participation  in  the 
ordinary  uses  of  the  public  ritual  of  the  Episcopal 
Church,  other  things  being  equal,  is  more  likely  to  issue 
in  a  cordial  acquiescence  in  the  requirements  of  the  Gos- 
pel, than  the  passive  arid  taciturn  habit  of  the  Presbyterian 
and  some  other  denominations.  The  mere  suggestion 
of  this  idea,  I  am  disposed  to  beheve,  will  generally  be 
convincing.  This  suggestion  is  the  more  forcible,  when 
we  consider,  that  the  temper  of  the  age  and  of  the  public 
mind  is  favourable  to  the  possession  and  exemplification 
of  the  graces  of  practical  piety  in  all  their  legitimate 
bearings — which  is  an  undoubted  fact. 

5.  The  audible  responses  of  the  congregation  are  ob- 
jected to  as  improper,  unprofitable,  and  tending  to  confu- 
sion. 

As  to  the  charge  of  confusion,  inasmuch  as  it  is  an 
appointed  order,  well  understood,  conformed  to  without 
difficulty  in  the  manner  intended,  and  to  those  concerned 
is  in  no  sense  confusion,  it  requires  no  reply.  That  it  is 
improper,  if  it  suits  the  feelings  of  the  denomination,  I 
cannot  see,  or  feel.  In  all  ages  religious  congregations 
have  been  accustomed  to  make  responses  to  official  per- 
formances, in  one  form  or  another  ;  So  did  the  Hebrews  ; 
so  do  the  Jews  still ;  and  so  have  Christians  from  the 
beginning,  with  the  exception  of  some  Protestant  sects, 
who  have  probably  laid  aside  this  practice,  rather  for  the 
sake  of  setting  up  a  difference  under  the  name  of  an  im- 
provement^ than  iox  any  good  reasons,  as  is  the  fact  in 


FOR    EPISCOPACY.  IW 

some  other  changes.  I  think  it  cannot  fiiirly  be  made  a 
question  of  propriety,  but  of  taste  and  habit ;  and  may 
therefore  be  lawful  with  those  who  hke  it. 

As  to  its  profitableness,  it  may  be  remarked,  that  it  is 
not  only  an  ostensible,  and  with  true  worshippers,  a  real 
expression  of  sympathy,  but  it  is  calculated  to  give 
greater  effect  to  the  power  of  sympathy,  and  to  kindle 
livelier  sentiments  of  devotion  in  the  hearts  of  those  who 
engage  in  these  offices.  What  Christian  does  not  know 
by  experience  the  difference  in  the  state  and  activity  of 
his  religious  feelings,  while  engaged  in  the  duties  of  the 
closet,  when  in  one  case  his  devotions  are  only  mental, 
and  in  the  other  he  gives  them  an  audible  expression ! 
The  mere  sound  of  his  own  voice  on  his  own  ear,  in  the 
utterance  of  his  emotions,  and  the  effect  of  natural  and 
appropriate  intonations,  give  a  new  character  and  an  in- 
creased ardour  and  vigour  to  those  sentiments.  It  is 
hardly  possible  for  him  to  realize  the  full  benefit  of  pri- 
vate devotions,  when  deprived  of  this  privilege.  It  is  in 
truth  and  in  all  experience  the  most  indispensable  and 
most  active  means  of  kindling  devotion  to  its  purest  and 
most  glowing  fires. 

And  if  such  be  the  effect  in  the  closet,  how  much 
more  in  the  public  congregation,  where  the  mysterious 
and  amazing  power  of  sympathy  comes  in  to  give  charac- 
ter and  intensity  to  the  devotions  of  the  house  of  God  1 
Such  beyond  all  question  is  the  natural  tendency,  and 
such  the  design  of  this  practice.  It  is  intended,  more- 
over, that  every  one  present  should  feel  that  he  is  a  wor- 
shipper, and  that  he  should  sustain  his  own  part.  It 
makes  all  participants  in  concert,  besides,  that  it  gives  to 
each,  even  in  this  public  place,  the  additional  privilege  of 
the  closet.  While  he  reads  and  prays  and  sings  in  com- 
pany with  those  ai-ound  him,  enjoying  and  communicating 
the  power  of  sympathy,  he  also  reads  and  prays  and 
sings,  as  one  alone  in  the  presence  of  God,  and  in  his 
earthly  sanctuary.  There  is,  perhaps,  no  feature  of  the 
Episcopal  ritual,  that  is  founded  more  in  nature — that  is 
better  adapted  to  man  as  he  is — and  of  course,  none  more 
demonstrative  of  wisdom,  and  of  experience  in  the  char- 
F  3 


130  .  REASONS         !•- 

acter  and  operations  of  piety,  as  well  as  in  the  means  of 
assisting  and  promoting  it.  It  is  true,  this  privilege  may- 
be abused  ;  so  may  anything  else.  It  may  fail  of  its  in- 
tended effect  over  undevout  minds  ;  and  so  may  any 
other  and  whatever  means. 

6.  But  with  all  these  advantages,  Episcopalians  have 
no  religion  ;  they  are  mere  formalists. 

Alas  !  I  am  ashamed  !  It  is  pleasant,  however,  to 
observe,  that  an  answer  to  the  prayer  incorporated  in 
the  Litany  of  the  Episcopal  ritual — "  from  all  unchar- 
itableness,  good  Lord,  deliver  us" — is  beginning  to  a 
great  extent  to  be  realized,  as  an  apparent  result  of  this, 
or  of  some  other  influence.  It  is  certainly  true,  that  the 
different  denominations  of  Christians  are  more  charitable 
and  more  kind  towards  each  other  now,  than  they  were  an 
age  ago.  There  is,  however,  one  remarkable  exception 
to  this,  in  which  the  reverse  is  equally  and  painfully 
true.  I  do  not  mean  in  the  case  of  an  entire  denomina- 
tion, but  of  a  large  class  of  Christians  and  Christian  min- 
isters in  our  country,  who  have  allowed  themselves  to 
be  driven  to  extremes  on  several  important  subjects,  ap- 
pertaining to  existing  interests  of  society.  In  view  of  this 
exception  and  its  converse,  it  is  strikingly  true,  that  we 
live  in  the  most  charitable  and  most  uncharitable  age. 
The  majority  of  Christians  are  accustomed  to  manifest 
great  kindness  towards  those,  who  happen  to  differ  from 
them  in  some  peculiarities  of  their  several  denomina- 
tions ;  at  the  same  time  there  is  abroad  in  the  land  a 
large  class  of  the  severest  and  most  uncompromising  de- 
nunciators of  those,  who  do  not  fall  in  with  their  extrava- 
gant ultraisms.  This  spirit,  however,  is  the  natural 
fruit  of  ultra  doctrines  and  an  ultra  position.  The  doc- 
trine and  the  position  beget  the  spirit ;  and  the  spirit  is  no 
less  a  sure  indication  of  the  position  and  the  doctrine. 
The  spirit  is  the  flag — the  standard  thrown  out  in  the 
wind,  flapping  and  snapping  in  the  ears  of  the  public. 

It  does  not  become  me  to  volunteer,  as  the  defender 
of  the  piety  of  the  Episcopal  church.  I  may  say,  how- 
ever, in  all  good  conscience,  that  I  have  always  blushed 
at  the  charge  now  under  consideration,  whenever  it  has 


FOR    EPISCOPACY.  I3f 

saluted  my  ears,  as  unbecoming  and  injurious.  Of  my 
Presbyterian  and  Congregational  brethren,  both  ministers 
and  laymen,  as  a  body,  J  may  say  with  all  sincerity,  and 
am  bound  in  honesty  to  say — that  I  respect  and  love 
them  for  the  decided,  hopeful,  and  interesting  cxem})lifi- 
cations  of  Christian  piety  and  zeal,  which  I  have  long 
witnessed  in  their  ranks.  I  believe — I  am  bound  to  tes- 
tify— that  their  Christian  character,  in  matters  most  im- 
portant and  hopeful  of  good  to  our  country  and  to  the 
world,  has  greatly  improved  within  the  limits  of  my  inti- 
macy and  fellowship  among  them. 

Without  pretending  to  assume  any  definite  point,  or 
presuming  to  make  invidious  comparisons,  I  think  I 
may  also  say,  supported  by  the  common  opinion  of  the 
religious  public,  that  no  Christian  denomination  in  our 
land  has  improved  more  in  the  same  time,  as  to  their 
piety  and  efficiency,  than  the  Episcopalians.  And  over 
most  of  the  others  they  have  one  groat  advantage  :  they 
are  harmonious.  It  was  impossible  for  me  not  to  observe, 
during  a  month's  residence  in  Philadelphia,  last  autumn, 
the  prosperous  and  happy  state  of  religion  in  the  Epis- 
copal churches  of  that  city,  as  compared  with  the  per- 
nicious effects  of  public  religious  controversy,  so  obvious, 
in  the  Presbyterian  churches  of  the  same  city.  Inde- 
pendent of  my  own  impressions,  a  friend  called  my  atten- 
tion one  day  to  a  letter  he  had  been  writing,  declarative 
of  the  same  prominent  fact,  as  the  result  of  his  own  ob- 
servations. The  American  Episcopal  church  seems  of 
late  years  to  have  risen  to  a  sense  of  her  responsibilities  : 
she  has  established  theological  seminaries  ;  is  calling 
out  and  training  young  men  to  increase  the  ranks  of  her 
ministry ;  she  has  entered  into  the  spirit  of  missions^ 
domestic  and  foreign  ;  and  God  hath  blessed  her  abun- 
dantly within  her  own  pale,  in  fulfilment  of  his  own 
engagement,  "  that  he  who  w^atereth  shall  himself  be 
watered." 

7.  The  numerous  holy  days  and  saint's  days,  appointed 
or  recommended  to  be  observed,  in  the  Episcopal  hturgy, 
are  objected  to  as  relics  of  the  Romish  superstitions. 

As  a  theory,  independent  of  these  fragments  of  history, 


132  REASONS 

it  would  seem  very  suitable,  that  the  most  remarkable 
events  of  our  Saviour's  earthly  abode,  from  his  nativity 
to  his  ascension,  should  be,  in  some  form  and  by  special 
ordinances,  commemorated.  Whether  the  very  week  of 
the  year,  or  day  of  the  month,  can  be  precisely  deter- 
mined, is  not  of  material  importance,  if  Christians  can 
be  agreed  on  any  assumed  dates  for  the  respective  events. 
Jt  must  be  evident,  that  such  observances  are  calculated 
to  fix  and  preserve  in  the  public  mind  the  remembrances 
suggested  by  them  ;  and  to  do  it  more  effectually,  than 
could  be  realized  in  the  want  of  them,  in  the  same  man- 
ner as  our  Fourth  of  July  keeps  alive  the  recollection 
and  sentiments  proper  to  be  cherished  in  relation  to  that 
eventful  period  of  our  history  ;  in  the  same  manner  as 
the  22d  of  February  reminds  us  of  the  Father  of  our 
Country  ;  and  in  the  same  manner  as  the  annual  cele- 
bration of  any  remarkable  event  or  epoch,  distinguished 
in  history  for  good  or  evil  to  mankind  generally,  or  to 
any  community,  may  serve  to  inspire  with  gratitude,  hope, 
and  courage,  if  the  event  was  a  blessing,  or  with  admo- 
nition and  caution,  if  it  was  an  evil. 

And  what  harm  in  setting  up  like  perpetual  memo- 
rials, if  there  is  room  for  them,  to  such  names  as  the 
most  distinguished  of  the  Apostles,  Evangelists,  Chris- 
tian martyrs  of  the  earlier  and  later  ages,  and  of  the 
most  eminent  saints,  that  belong  to  past  history  ?  Is 
not  their  history  inspiring  and  profitable  to  contemplate  1 
Is  it  proper — is  it  well  to  let  their  names,  their  example, 
and  their  virtues  go  into  oblivion  1  Can  it  be  honestly 
averred,  independent  of  the  supposed  origin  and  mediate 
descent  of  some  of  these  appointments,  that  the  use  made 
of  them  in  the  Episcopal  church,  is  likely  to  have,  or 
does  have  any  bad  effect  1  Viewed  as  a  theory,  the  ob- 
jection falls  ;  and  I  am  not  aware  that  the  practice  is 
found  to  be  vicious  in  its  tendency.  Every  question  of 
this  kind,  to  be  determined  fairly,  must  be  decided  on  the 
simple  ground  of  its  own  merits,  apart  from  the  influence 
of  prejudice. 

But  who  are  they  that  make  this  objection  ?  I  will  sup- 
pose, for  example,  that  they  are  Presbyterians  and  Con- 


FOR    EPISCOPACY.  133 

gregationalists.  Well,  let  us  try  them  by  their  own  rule  : 
It  is  a  singular  fact,  that  within  the  limits  of  about  twenty 
years,  and  for  the  most  part  in  much  less  time  than  that, 
a  calender  of  stated  religious  occasions,  or  holy  days, 
has  been  made  up,  adopted,  and  gone  into  general  use 
throughout  these  two  denominations,  much  more  crowd- 
ed, as  I  am  inclined  to  believe — though  I  have  not  taken 
the  trouble  of  counting  the  lists  in  the  two  cases  for  com- 
parison— than  the  corresponding  calender  of  holy  days, 
adopted  and  recommended  by  the  Episcopal  Church, 
which  have  grown  principally  out  of  events  scattered 
along  the  entire  line  of  eighteen  centuries.  And  in  ad- 
dition to  these,  there  are  constantly  occurring  numerous 
special  and  extemporaneous  appointments,  which,  in 
their  number,  added  to  the  amount  of  time  allotted  to 
their  observance,  probably  exceed  the  calender  of  stated 
occasions  of  the  same  class.  There  is  a  monthly  Con- 
cert,* (of  prayer)  so  called,  at  least  for  every  week  in 
the  year,  and  I  beheve  somewhat  in  excess  of  this, 
assigned  each  to  its  specific  object,  as  for  example,  to 
Christian  missions  generally — which  I  believe  is  the 
primitive  institution  of  the  kind  ;  to  the  Sabbath  school 
enterprise ;  to  the  Tract  cause  and  efforts ;  to  the  cause 
of  Sailors  ;  to  the  Temperance  reformation  ;  to  abolition 
of  Slavery  ;  to  Christian  mothers'  associations — which  in 
many  cases  is  w-eekly  ;  to  Revivals  of  religion  ;  and  to 
numerous  other  specific  occasions,  already  gone  into  ex- 
tensive, and  many  of  them  into  general  observance.  I  sup- 
pose it  would  be  moderate  to  state  the  monthly  Concerts, 
which  are  very  generally  observed,  at  seventy-five  a  year. 
There  is  a  large  class  of  other  stated  and  extempora- 
neous religious  occasions,  obtaining  and  receiving  a 
great  share  of  the  attention  of  the  religious  public  of 
these  two  denominations,  amounting  in  all,  I  should 
think,  if  we  include  the  entire  hst  of  every  sort  above 
specified,  to  not  less  than  tivo  hundred  a  year,  inde- 
pendent of  the  Sabbath.     Of  course  I  do  not  mean,  that 

*  The  English  Christians  object  to  this  name,  concert,  because 
it  unfortunately  suggests  among  them  a  kind  of  theatrical  exhibition 
of  music.     But  the  same  reason  does  not  have  equal  force  with  us. 
12 


134  REASONS  i    , 

each  of  these  has  got  into  general  use  ;  but  probably  not 
less  than  owe  hundred  and  fifty  of  them  are  very  v/idely 
observed,  and  that  too  by  the  same  mdividuals. 

This  surprising  list  of  religious  occasions,  or  holy 
days,  stated  and  special,  has  all  grown  up  within  about 
twenty  years.  The  original  monthly  Concert,  on  the 
subject  of  general  missions,  has  long  since  attained  to  a 
very  sacred  estimation ;  and  so  in  its  train  have  several 
others  of  the  same  class,  though  falling  somewhat  be- 
hind, as  regards  the  interest  felt  in  them.  There  are 
several  annual  Concerts,  to  which  very  great  import- 
ance is  attached,  as  the  first  Monday  in  the  year,  for  the 
world  ;  a  day  in  February,  for  colleges  ;  another  for  the 
cause  of  Temperance  ;  and  some  others,  the  specific 
design  of  which  I  am  not  possessed  of. 

Of  course  I  do  not  refer  to  these  appointments  to 
object  to  them.  Many  of  them  I  have  long  sympathized 
with,  and  observed  religiously  for  the  design  of  their  in- 
stitution. My  only  object  is  to  bring  them  up  in  array 
before  those,  who  are  supposed  to  object  to  the  compara- 
tive paucity  of  stated  religious  observances,  or  holy  days, 
which  are  to  be  found  in  the  religious  calender  of  the 
Episcopal  church,  that  it  may  be  seen,  which  party  in 
fact  has  the  most,  the  complainants  or  the  accused. 

It  may  not  be  improper,  however — it  may  be  instruct- 
ive— to  inquire  for  the  moving  springs  of  these  recent 
and  numerous  appointments  for  the  religious  public  of  our 
country.  As  a  general  fact,  the  public,  as  a  body,  have 
never  been  consulted  ;  and  it  is  equally  true,  for  the  most 
part,  that  ecclesiastical  authorities  have  not  been  prime 
movers  in  this  business  ;  but  nearly  all  of  them  have 
origin&ted  in  the  minds  of  individuals,  or  in  a  small  cir- 
cle of  individuals.  Favoured  by  the  spirit  of  the  times, 
and  by  the  prevailing  appetite  for  the  multiplication  of 
appointments  of  this  kind,  it  has  only  been  necessary  to 
propound,  no  matter  from  what  quarter  or  by  whom,  and 
to  begin  a  new  one  ;  and  almost  immediately  it  has  beea 
taken  up,  and  gone  into  a  more  or  less  general  observ- 
ance. I  do  not  pretend  to  say,  that  these  conventional 
airangements  are  worthy  of  less  respect  on  that  account; 


FOR    EPISCOPACY.  135 

or  that  they  are  less  important,  or  less  useful ;  but  the 
fact  undoubtedly  is,  that  the  public  generally  have  not 
been  consulted  in  their  introduction  ;  that  ecclesiastical 
authorities,  and  other  highly  inlluential  religious  associ- 
ations Ixave  rarely  been  consulted,  till  after  these  ap- 
pointments have  originated,  and  been  forced  upon  them  ; 
but  they  have  generally  emanated  from  such  obscure 
sources,  that  it  would  be  very  ditJMcult  to  trace  any  con- 
siderable number  to  their  moving  cause. 

That  a  reasona.ble  number  of  these  appointments  may 
be  useful,  1  think,  will  hardly  be  doubted  by  Christians  ; 
and  that  the  public  have  been  drawn  into  an  excess  of 
such  observances,  I  think,  is  no  less  true.  To  show 
how  easy  it  has  been  to  originate  them,  I  shall  take  the 
liberty  to  state,  that  one  of  the  most  interesting,  and  as 
I  think  decidedly  one  of  the  most  worthy  of  all — 1 
mean  tlie  first  Monday  of  the  year,  which  is  observed  as 
a  holy  day  throughout  the  United  States,  and  extensively 
in  Great  Britain — was  actually  started  and  received  its 
original  impulse  at  the  suggestion  of  a  lady  I  She  con- 
ceived it,  proposed  it,  and  had  the  personal  influence  to 
get  it  under  way,  until  it  has  obtained  the  sanction  and 
recommendation  of  the  General  Assembly  of  the  Pres- 
byterian church;  of  how  many  and  what  other  religious 
bodies  of  this  country  I  do  not  know;  of  the  wide  Chris- 
tian public  of  Presbyterians  and  Congregationalists  gen- 
erally; and  of  the  Congregationalists  in  England  through 
the  recommendation  of  their  General  Union  !  I  believe 
this  observance  has  obtained  more  attention,  excited  more 
interest,  and  is  likely  to  do  more  good,  than  any  other  of 
the  entire  list.  The  first  and  only  one  I  have  had  the 
opportunity  of  attending,  since  it  was  started,  was  the 
first  Monday  of  the  current  year,  1836.  And  then  I  was 
engaged  with  a  highly  respected  and  esteemed  pastor 
and  his  flock  for  five  hours  of  the  day  in  public — two 
hours  and  a  half  in  the  morning  and  two  and  a  half  in  the 
afternoon  ;  and  a  very  pleasant  and  profitable  season  it 
was.  The  interest  of  these  uncommonly  long  services 
was  well  sustained  by  the  superior  tact  of  my  clerical 
brother  in  the  management  of  such  a  meeting. 


136  REASONS 

The  origin  and  progress  of  this  religious  day,  from  its 
beginning  to  its  present  date,  as  illustrative  of  the  princi- 
ple, "  Great  effects  from  little  causes,"  is  a  curious  and 
instructive  piece  of  history.  It  is  substantially  a  type 
of  most  of  the  others,  now  under  consideration,  but  more 
impressive  than  either.  Nearly  all  of  them  have  arisen 
in  some  such  way,  until  the  year  has  got  to  be  literally 
crowded  with  them.  It  is  instructive,  as  it  shows  under 
what  influence  our  religious  world  has  been  brought : 
Few  of  the  religious  and  benevolent  movements  of  the 
day  have  originated  in  the  high  and  supervising  religious 
bodies,  and  thence  spread  themselves  out  over  the  masses 
of  the  community  ;  but  they  have  more  generally  sprung 
up  from  sources  so  obscure,  as  not  to  be  generally  known, 
and  risen  and  extended  their  influence  into  every  region 
of  society.  So  far  as  they  are  good,  it  is  no  matter 
where  they  came  from,  or  who  first  proposed  them ;  but 
there  is  in  fact  more  zeal  than  discretion  in  the  quarters 
whence  these  emanations  have  burst  forth  upon  the  pub- 
lic, inasmuch  as  it  seems  to  be  imagined,  that  we  can 
never  have  enough  of  a  good  thing.  I  am  clearly  of  the 
opinion,  that,  in  the  present  state  of  things,  since  these 
matters  have  got  well  agoing,  it  would  be  safe  for  the 
popular  ranks  and  the  ladies  to  resign  a  reasonable  share 
of  this  influence  to  the  clergy,  and  let  those  now  lead 
and  guide,  who  have  heretofore  been  driven.  I  think, 
indeed,  it  would  be  a  prudent  and  wise  change. 

In  the  same  manner  as  in  a  former  chapter  we  have 
seen,  that  the  operation  of  the  principle  of  Episcopa- 
cy, without  its  proper  form,  carried  into  various  high  and 
influential  religious  organizations  in  our  own  country,  has 
in  fact  assumed  higher  powers,  and  become  far  more  en- 
ergetic, than  Episcopacy  proper — nay,  has  left  genuine 
Episcopacy  out  of  sight  in  this  particular,  and  clothed  it 
with  comparative  mildness,  which,  as  has  been  shown,  is 
its  real  character  ;  so  also  has  the  religious  public  of  this 
country  been  recently  so  flooded  with  new  religious  ap- 
pointments, or  holy  days,  stated  and  special,  as  perhaps  to 
equal,  and  for  aught  I  know,  to  overmatch  the  religious 
calender  of  the  Church  of  Rome.     Certainly,  the  orders 


FOR    EPISCOPACY.  187 

v,nd  customs  of  the  American  Episcopal  church  in  the 
appointment  and  observance  of  similar  occasions,  stand 
forth  in  the  light  of  such  comparison,  as  moderation  it- 
self. 

It  is  these  excessive,  multitudinous,  and  often  long 
protracted  religious  occasions,  together  with  the  spirit 
that  is  in  them,  which  have  been  for  some  years  breaking 
up  and  breaking  down  the  clergy  of  this  land.  It  has 
been  breaking  them  up.  It  is  commonly  observed,  that  a 
new  era  has  lately  come  over  the  Christian  congregations 
of  our  country  in  regard  to  the  permanence  of  the  pastoral 
relation.  Time  was  in  the  memory  of  those  now  living, 
when  the  settlement  of  a  minister  was  considered  of 
course  a  settlement  for  life.  But  now,  as  everybody 
knows,  this  state  of  things  is  entirely  broken  up  ;  and  it 
is  perhaps  true,  that  on  an  average,  the  clergy  of  this 
country  do  not  remain  more  than  five  years  in  the  same 
place.  And  it  is  impossible  they  should  in  the  present 
state  of  things.  They  could  not  stand  it.  So  numerous 
are  their  engagements  ;  so  full  of  anxiety  is  their  condi- 
tion in  a  fevered  state  of  the  public  mind,  acting  upon 
them  from  all  directions  ;  so  consuming  are  their  labours, 
in  the  study  and  in  public,  pressed  and  urged  upon  them, 
by  the  demands  of  the  time  ;  and  withal  so  fickle  has  the 
popular  mind  become  under  a  system,  that  is  for  ever  de- 
manding some  new  and  still  more  exciting  measure — 
some  new  society — some  new  monthly  or  weekly  meet- 
ing, which  perhaps  soon  grows  into  a  religious  holyday — 
some  special  effort  running  through  many  days,  sometimes 
lasting  for  weeks,  calling  for  public  labours  of  ministers, 
of  the  most  exciting  kind,  throughout  each  day  from  the 
earliest  hour  of  the  morning  to  a  late  hour  of  night ; — for 
reasons  and  facts  of  tiiis  kind  so  abundant,  and  now  so 
obvious  to  the  public,  that  they  need  only  to  be  referred 
to  to  be  seen  and  appreciated,  it  is  impossible  that  minis- 
ters should  remain  long  in  the  same  place.  Their  men- 
tal and  physical  energies  become  exhausted,  and  they  are 
compelled  to  change,  first,  because  it  is  not  in  the  power 
of  man  to  satisfy  the  appetite  for  novelties,  which  is  con- 
tinually and  from  all  quarters  making  its  insatiate  de- 
12* 


ISS  tlfiASONS 

liiands  upon  them  ;  and  next,  that,  if  possible,  they  may 
purchase  a  breathing  time,  and  a  transient  reUef  from  the 
overwhelming  pressure  of  their  cares  and  labours. 

But  alas!  there  is  no  relief:  They  are  not  only 
broken  up,  but  they  find  themselves  fast  breaking  down. 
Wherever  they  go,  there  is  the  same  demand  for  the 
same  scene  to  be  acted  over.  There  is — there  can  be 
no  stabihty  in  the  pastoral  relation  in  such  a  state  of  the 
public  mind  ;  and  what  is  still  more  melancholy  and  af- 
fecting, the  pastors  themselves  cannot  endure  it — they 
cannot  live.  They  are  not  only  constantly  fluctuating — 
literally  afloat  on  the  wide  surface  of  the  community — 
but  their  health  is  undermined — their  spirits  are  sinking 
— and  they  are  fast  treading  upon  each  other's  heels  to 
the  grave,  their  only  land  of  rest. 

Never  since  the  days  of  the  Apostles  was  a  country 
blessed  with  so  enlightened,  pious,  orthodox,  faithful, 
willing  clergy,  as  the  United  States  of  America  at  this 
moment ;  and  never  did  a  ministry,  so  worthy  of  trust, 
have  so  little  independence  to  act  according  to  their  con- 
science and  best  discretion.  They  are  literally  the  vic- 
tims of  a  spiritual  tyranny^  that  has  started  up  and  burst 
upon  the  world  in  a  new  form — at  least  with  an  extent  of 
sway,  that  has  never  been  known.  It  is  an  influence, 
which  comes  up  from  the  lowest  conditions  of  life,  which 
is  vested  in  the  most  ignorant  minds — and  therefore  the 
more  unbending  and  uncontrollable.  It  is  an  influence, 
which  has  been  fostered  and  blown  into  a  wide  spread 
flame,  by  a  class  of  itinerating  ministers,  who  have  sud- 
denly started  up  and  overrun  the  land,  decrying  and  de- 
nouncing all  that  have  not  yielded  at  once  to  their  sway 
— by  direct  and  open  efforts  shaking  and  destroying  pub- 
lic confidence  in  the  settled  and  more  permanent  minis- 
try— leaving  old  paths  and  striking  out  new  ones — de- 
molishing old  systems  and  substituting  others — and  dis- 
turbing and  deranging  the  whole  order  of  society,  as  it 
had  existed  before.  And  it  is  to  this  new  state  of  things, 
so  harassing,  so  destructive  to  health  and  life,  that  the 
regular  ministry  of  this  country — the  best  qualified,  most 
pious,  most  faithful,  and  in  all  respects  the  most  worthy 


FOR    EPISCOPACY.  139 

Christian  ministry,  that  the  church  has  ever  enjoyed  in 
any  age — are  made  the  victims.  They  cannot  resist  it — 
they  are  overwh(dmed  by  it. 

Doubtless,  there  is  a  redeeming  spirit  in  reserve  ;  I 
could  not  confide  in  Providence,  if  I  did  not  beheve  it. 
The  clergy  of  this  land  are  worth  too  much  to  be  lost — 
to  be  sacrificed.  1  trust  it  will  not  be  long  before  they 
will  be  able  to  assert  their  prerogatives,  and  recover  their 
appropriate  influence. 


Having  disposed  of  the  most  common  and  popular  ob- 
jections to  the  Liturgy  and  forms  of  the  Episcopal  Church, 
it  may  not  be  unsuitable  to  say  a  word  or  two  on  certain 
of  its  modes  of  worship,  in  contradistinction  from  those 
of  others. 

Take  for  example  the  mode  of  kneeling  and  offering  a 
silent  prayer,  which  is  prescribed  to  worshippers,  as  they 
enter  and  take  their  seats  in  the  house  of  God.  I  say, 
kneeling — for  that  is  the  posture  recommended,  although 
many  do  it  standing.  How  different  this  from  that  en- 
trance to  these  holy  places  and  for  these  religious  and 
solemn  purposes,  and  from  that  taking  up  of  position 
there,  which  carries  in  it  no  indication  of  the  place  or  of 
the  occasion,  and  which  is  common  in  its  mode  with  that 
of  any  popular  assembly  coming  together  for  secular  or 
political  purposes  !  No  matter  what  any  person  may  say 
against  this — no  matter  how  much  declamation  may  be 
exhausted  to  throw  it  into  disesteem — no  one  can  witness 
the  scene  without  being  impressed  with  its  suitableness, 
without  feeling  its  power. 

And  see  that  man  of  God,  ascending  the  reading  desk 
or  the  pulpit,  in  his  sacerdotal  vestments,  before  the  con- 
gregation: He  kneels;  he  bends  himself  before  God; 
he  prays — but  all  in  silence  !  Who  can  see  and  not  feel 
it  1  The  kneeling  of  the  minister  and  of  the  congrega- 
tion for  the  offering  up  of  prayers,  where  they  occur  in 
the  orders  of  the  service ;  the  standing  for  singing,  read- 
ing the  Gospels,  Creeds,  and  some  other  portions  of  the 
Liturgy  ;  the  coming  around  and  kneeling  before  the 
altar  to  receive  the  Communion ;  the  waiting  and  kneel- 


140  REASONS 

ing  for  a  silent  prayer  after  the  benediction  has  been 
pronounced  ; — and  various  other  modes,  not  indeed  ex- 
clusively used  by  the  Episcopal  Church,  but  nearly 
all  of  which  are  wanting  in  most  Presbyterian  and 
Congregational  Churches,  are,  as  most  persons  will 
feel,  altogether  seemly  and  appropriate — suited  to  the 
house  of  God  and  the  place  of  prayer.  That  prejudice 
against  the  excess  of  like  ceremonies  and  the  multitudi- 
nous genuflexions  and  crossings  and  flourishes  of  the  pa- 
pal priests  and  worshippers,  should  have  prevailed  to 
banish  all  these  decencies  and  proprieties  from  the  place 
of  Divine  worship,  is  indeed  to  be  regretted. 

It  is,  however,  to  be  remarked,  that  the  Christian  pub- 
lic of  this  country  are  gradually  returning  to  many  of 
these  practices  ;  and  that  the  good  sense  and  better  taste 
of  the  people  are  prevailing  over  prejudice.  It  may  be 
alarming  to  some,  that  Presbyterians  should  begin  to 
build  Gothic  churches,  and  that  the  symbol  of  the  Cross 
should  now  and  then  appear  in  or  upon  them ;  that  the 
loud  and  solemn  organ  is  so  often  heard  in  their  places 
of  worship ;  that  their  ministers,  in  increasing  numbers, 
should  be  seen  ascending  the  pulpit  in  gown  and  bands  ; 
that  the  custom  of  kneeling  in  family  and  public  worship 
should  be  so  extensively  introduced  among  them ;  and 
that  many  of  them  should  even  be  seen  ofl^ering  up  a  si- 
lent prayer,  when  they  take  their  station  in  the  house  of 
God.  But  it  proves,  that  for  all  the  evils,  with  which 
the  passion  for  religious  novelties  has  flooded  the  land, 
there  has  come  in  their  train  this  good  :  a  great  subdu- 
ing of  unreasonable  prejudice. 

The  Episcopal  Church  of  this  country  has  been  under 
a  cloud  ever  since  the  revolution,  w^hich  procured  our 
national  independence  ;  and  indeed,  ever  since  it  was 
transplanted  from  the  parent  stock  ;  but  that  cloud  is  be- 
ing rapidly  dispersed.  First,  though  there  were  some 
good  and  exemplary  clergymen  of  the  Church  of  Eng- 
land, who  came  over  to  Virginia,  and  who  were  found  in 
that  colony  till  the  revolution,  yet,  as  happens  in  all  col- 
onies and  new  settlements,  that  are  flooded  with  adven- 
turers of  all  classes,  and  sometimes  not  of  the  best,  so 


FOR   EPISCOPACY.  141 

did  it  happen  in  the  church  of  Virginia  and  in  the  sister 
church  of  the  colony  of  Lord  Baltimore,  that  the  clergy 
were  not  in  all  respects  such  as  they  ought  to  be  ; 
and  at  last,  when  the  Church  of  England  was  prostrated 
in  Virginia  by  the  revolution,  her  property  confiscated, 
and  her  ministry  broken  up  and  many  of  them  banished 
by  the  necessities  of  their  condition,  the  wreck  left  be- 
hmd  a  scene  of  desolation,  which  half  a  century  has 
scarcely  repaired.*  From  that  period  the  American 
Episcopal  Church  has  been  doomed  to  encounter  popular 
prejudice  more  than  any  other,  prmcipally  on  account  of 
the  known  vices  of  the  parent  church,  resulting  from  her 
connexion  with  the  state.  The  descendants  of  the  Pu- 
ritans, who  for  the  most  part  have  occupied  New-Eng- 
land, have  from  the  beginning  felt  and  cherished  more  or 
less  aversion  to  Episcopacy  and  to  all  that  appertained 
to  it,  as  might  have  been  expected  from  the  sufferings 
and  sacrifices  experienced  by  their  fathers  in  the  days  of 
the  intolerant  prelacy  of  England.  Every  church  that 
abuses  its  power  and  influence,  will  sooner  or  later  reap 
what  she  has  sown,  and  be  doomed  by  Providence  to 
work  out  an  atonement  before  the  world  for  her  public 
faults.  The  great  law  of  "  visiting  the  sins  of  the  fathers 
upon  the  children"  applies  here  as  elsewhere  ;  and  the 
American  Episcopal  Church  for  half  a  century  and  more 
has  been  suffering  the  award  of  this  principle  of  God's 
providential  government.  But  the  days  of  her  atone- 
ment, of  her  depression,  and  of  her  mourning  are  ended  ; 
and  now  a  voice  seems  to  be  caUing  to  her  out  of  heaven  : 
"  Arise  ;  shine  ;  for  thy  light  is  come,  and  the  glory  of 
the  Lord  is  risen  upon  thee." 

She  has  risen  ;  the  church  of  Virginia,  which  suffered 
most,  has  been  thoroughly  redeemed.  Throughout  the 
land  the  Episcopal  Church  has  greatly  improved  ;  she  has 
established  a  polity  and  government  corresponding  with 
the  civil  and  social  condition  of  the  country  ;  from  past  and 
sad  experience,  she  revolts  from  all  thoughts  of  alliance 
with  the  state  ;  she  thoroughly  eschews  all  meddling  with 

*  See  the  History  of  the  Ciiurch  in  Virginia,  by  the  Rev.  Dr. 
Hawks. 


142  REASONS 

politics  ;  and  stands  up  before  the  public  under  constitu- 
tional and  canon  regulations,  intelligible  and  most  satis- 
factory to  all  reasonable  minds ;  and  which  must  obviously- 
secure  all  popular  rights,  be  safe  for  all,  remove  just 
grounds  of  complaint,  inspire  confidence,  and  command 
respect. 

I  shall  here  take  leave  to  conclude  this  chapter  by 
the  following  statement  of  the  merits  of  the  Liturgy  of 
the  Church  of  England,  from  one  of  her  reverend  di- 
vines. Dr.  Comber : — 

"  Though  all  churches  in  the  world  have  and  ever 
have  had  forms  of  prayer ;  yet  none  was  ever  blessed 
with  so  comprehensive,  so  exact,  so  inoffensive  a  com- 
posure, as  ours  ;  and  yet  so  plain,  tha.t  the  most  ignorant 
may  pray  w^th  understanding ;  so  full,  that  nothing  is 
omitted,  which  is  fit  to  be  asked  in  public,  and  so  partic- 
ular that  it  compriseth  most  things  which  we  would  ask 
in  private  ;  and  yet  so  short,  as  not  to  tire  any  that  hath 
true  devotion.  Its  doctrine  is  pure  and  primitive  ;  its 
ceremonies  so  few  and  innocent,  that  most  of  the  Chris- 
tian world  agree  in  them.  Its  method  is  exact  and  nat* 
ural ;  its  language  significant  and  perspicuous,  most  of 
the  words  and  phrases  being  taken  out  of  the  Holy  Scrip- 
tures, and  the  rest  are  the  expressions  of  the  first  and 
the  purest  ages — so  that  whoever  takes  exception  at 
these,  must  quarrel  with  the  language  of  the  Holy  Ghost, 
and  fall  out  with  the  church  in  her  greatest  innocence  ; 
and  in  the  opinion  of  the  most  im.partial  and  excellent 
Grotius — who  was  no  member  of,  nor  had  any  obligation 
to  this  church — '  The  English  Liturgy  comes  so  near  to 
the  primitive  pattern,  that  none  of  the  reformed  churches 
can  compare  with  it.' 

"And  if  B.nything  external  be  needful  to  recommend 
that  which  is  so  glorious  ivithin^  we  may  add,  that  the 
compilers  were  most  of  them  men  of  great  piety  and 
learning,  and  several  of  them  either  martyrs  or  confes- 
sors upon  the  restitution  of  Popery  (in  Queen  Mary's 
reign),  which  (fact)  as  it  declares  their  piety,  so  doth 
the  judicious  digesting  of  these  prayers   evidence   their 


FOR    EPISCOPACY.  143 

learning.  For  therein  a  scholar  may  discern  close  logic, 
pleasing  rhetoric,  pure  Divinity,  and  the  very  marrow  of 
the  ancient  doctrine  and  discipline  ;  and  yet  all  made  so 
familiar,  that  the  unlearned  may  say — Amen. 

"  Lastly,  all  these  excellences  have  obtained  that  uni- 
versal reputation  which  these  prayers  enjoy  in  all  the 
Jvorld  ;  so  that  they  are  most  deservedly  admired  by  the 
Eastern  churches,  and  had  in  great  esteem  by  the  most 
eminent  Protestants  beyond  sea  (on  the  Continent),  who 
are  the  most  impartial  judges  that  can  be  desired.  In 
short,  this  Liturgy  is  honoured  by  all  but  the  Romanist, 
whose  interest  it  opposeth,  and  the  Dissenter,  whose 
prejudices  will  not  let  them  see  its  lustre.*  Whence  it 
is  that  they  (Dissenters)  call  that,  which  Papists  hate  be- 
cause it  is  Protestant,  superstitious  and  popish.  But 
when  we  consider,  that  the  best  things  in  a  bad  world 
have  the  most  enemies,  as  it  doth  not  lessen  its  worth, 
so  it  must  not  abate  our  esteem,  because  it  hath  mahcious 
and  misguided  adversaries. 

"  How  endless  it  is  to  dispute  with  these,  the  little 
success  of  the  best  arguments,  managed  by  the  wisest 
men,  do  too  sadly  testify.  Wherefore,  we  shall  endeav- 
our to  convince  the  enemies,  by  assisting  the  friends  of 
our  church  devotions  ;  and  by  drawing  the  veil,  which 
the  ignorance  and  indevotion  of  some  and  the  passion 
and  prejudice  of  others  have  cast  over  them,  represent 
tiie  Liturgy  in  its  true  and  native  lustre,  which  is  so 
lovely  and  ravishing,  that  like  the  purest  beauties,  it 
needs  no  supplement  of  art  and  dressing,  but  conquers 
by  its  own  attractions,  and  wins  the  affections  of  all  but 

*  As  this  was  written  long  ago,  it  does  not  now  apply  to  Dissent- 
ers in  England.  Ha\ing  been  intimate  with  them  while  I  was  in 
that '  ount.  y,  1  can  say  with  pleasure,  that  I  never  discovered  among 
dissentmg  ministers  and  the  most  enlightened  of  their  laity  any  de- 
gree of  prejudice  against  the  Liturgy,  but  rather  a  partiality  in  favour 
of  it.  Indeed,  the  entire  Liturgy  is  actually  used  in  a  vast  many 
dissenting  chapels  of  London  and  over  the  kingdom.  The  whole 
of  L.'idy  Huntington's  coimexion  use  it ;  it  is  used  in  Whitfield's 
Chapels,  at  Tottenham  Court  Road,  and  at  the  Tabernacle,  Moor- 
fields;  and  in  many  others  that  might  be  named.  1  am  clearly  of 
opinion,  that  there  is  little  or  no  obstacle  in  the  way  of  the  return  of 
the  great  majority  of  Dissenters  to  the  bosom  of  the  English  church, 
except  the  union  of  church  and  state. 


144  REASONS 

those  who  do  not  see  it  clearly.  This  will  be  sufficient 
to  show,  that  whoever  desires  no  more  than  to  worship 
God  with  zeal  and  knowledge,  spirit  and  truth,  purity  and 
sincerity,  may  do  it  by  these  devout  forms.  And  to  this 
end  may  the  God  of  peace  give  us  all  meek  hearts,  quiet 
spirits,  and  devout  affections  ;  free  us  from  all  sloth  and 
prejudice,  that  we  may  have  full  churches,  frequent 
prayers,  and  fervent  charity ;  that,  uniting  in  our  prayers 
here,  we  may  all  join  in  his  praises  hereafter,  for  the  sake 
of  Jesus  Christ  our  Lord.     Amen." 


FOR    EPISCOPACY.  143$ 


CHAPTER  IV. 

Consideration  of  the  Claims  of  Episcopacy. 

I  HAVE  hitherto  left  untouched  this  question,  which  is 
generally  made  first  and  principal  in  public  discussions — I 
dislike  the  word  controversy — between  Episcopalians  and 
those  who  differ  from  them — 1  have  an  equal  aversion  to 
the  word  opponents.  Both  these  terms,  which  I  thor- 
oughly eschew,  are  bad  in  the  religious  world,  or  any- 
where else.  The  bare  use  of  them  tends  to  conjure  up 
the  very  spirit,  wliich  they  involve  and  represent.  I  am 
clearly  of  opinion,  not  only,  that  we  have  come  to  a  time 
and  to  a  state  of  society,  when  the  public  will  refuse  to 
tolerate  the  sharpness  of  religious  controversy,  and  the 
bitterness  of  rehgious  opponents,  when  indulged  in  after 
the  manner  and  to  the  extent  that  have  characterized  so 
many  ages,  and  from  which  I  would  fain  hope  the  pres- 
ent age  is  being  redeemed,  first  by  a  general  aversion  in 
the  moral  sense  of  the  community,  and  next  through  the 
influence  of  Christian  courtesy  and  of  more  bland  reli- 
gious affections  ; — but  I  believe  also,  that  all  differences 
in  religion,  whether  they  relate  to  doctrine,  or  practice, 
or  ecclesiastical  polity,  may  be  discussed  in  perfect  good 
temper,  so  as  not  to  disturb  personal  feeling,  or  public 
tranquillity.  I  believe,  moreover,  that  such  discussion 
is  both  necessary  and  good,  so  long  as  those  who  differ 
from  us  are  treated  with  a  kindness  and  respect,  which 
would  entitle  us  to  meet  them  as  personal  friends,  if  oth- 
erwise convenient ;  and  which  could  never  create  in  our 
bosoms  a  conscience  to  make  us  reluctant  to  meet  them, 
or  in  any  degree  to  diminish  or  mar  the  cheerfulness  of 
our  intercourse.  The  fact,  that  differences  as  to  the 
doctrine  and  general  economy  of  Christianity  are  more 
or  less  prevalent,  even  among  those  who  are  worthy  of 
13  G 


146  REASONS 

the  greatest  respect  for  their  piety,  their  learning,  and 
Christian  zeal,  is  proof,  that  truth  on  these  points  is  not 
yet  so  clearly  and  fully  developed,  as  to  supercede  the 
necessity  of  discussion.  There  is  nothing  required  to 
render  it  salutary  and  useful,  but  a  suitable  exemplifica- 
tion of  Christian  courtesy  and  kindness  in  the  manner  of 
conducting  it.  No  matter  how  much  of  the  fortiter  in 
re,  if  it  be  adequately  tempered  with  the  suaviter  in  modo. 
The  former  may  give  dignity  and  manliness  to  him  who 
displays  it,  and  augment  the  respect  in  which  he  shall  be 
held  by  the  public  ;  while  the  latter,  infused  throughout 
and  pervading  this  adjunct  quality,  and  imparting  to  it 
the  charm  of  lovehness,  will  secure  for  him  the  favoura- 
ble regard  and  kind  affections,  even  of  those  who  main- 
tain an  opposite  opinion. 

As  an  interesting  exemplification  of  this  spirit,  I  may 
refer  to  the  late  public  discussion  of  the  claims  of  Epis- 
copacy between  Bishop  Onderdonk,  of  Philadelphia,  and 
the  Rev.  Albert  Barnes,  of  the  same  city.  So  entirely 
satisfied  are  Episcopalians  with  Mr.  Barnes's  spirit — and 
his  known  ability  may  vouch  for  the  fact  of  his  having 
made  the  best  of  the  argument — that  they  have  pubhshed 
the  entire  discussion  on  both  sides,  in  connexion  with 
some  other  papers,  under  the  title  of  episcopa.cy  ex- 
amined AND  RE-EXAMINED,  having  issuod  it  from  the 
Protestant  Episcopal  Press  at  New- York.  This  is  as 
it  should  be  ;  it  is  pleasant — it  is  delightful  to  contem- 
plate. It  shows  in  the  first  place,  that  Episcopalians 
are  not  unwilhng  to  have  the  best  argument  that  can 
be  made  against  them  brought  side  by  side  with  their 
own  statements,  to  be  laid  before  their  own  people,  if  it 
be  done  in  good  temper ;  and  next,  that  we  have  come 
to  a  state  of  society,  when  all  religious  diflferences  may 
be  managed  in  this  way — when  it  may  be  done  not  only 
with  impunity  to  personal  and  public  feehng,  but  for  the 
general  interests  of  truth. 

But  for  all  I  have  to  say,  or  desire  to  say,  on"  the 
claims  of  Episcopacy,  I  beg  leave  to  premise,  that  I  do 
not  purpose  to  undertake  a  task  which  has  been  so  well 
and  so  thoroughly  done  by  others — by  those,  who  were 


FOR    EPISCOPACY.  147 

far  better  qualified,  than  I  can  pretend  to  be.  It  has 
long  been  a  principle  with  me,  that  a  writer  is  not  wise 
in  presuming  to  ckiim  the  attention  of  the  public  on  an 
exhausted  and  threadbare  topic,  unless  in  some  peculiar 
exigence  of  the  times  he  may  hope  to  be  able  to  bring 
it  out  in  some  new  light.  The  argument  for  the  claims 
of  Episcopacy  has  been  so  well  done  and  is  so  complete, 
that  it  would  be  high  presumption  in  me  to  imagine,  that 
I  can  add  to  its  light  or  force.  For  common  and  popu- 
lar reading,  I  know  not,  that  I  can  refer  to  anything  more 
succinct,  lucid,  and  satisfactory,  than  the  work  above 
mentioned,  as  embracing  the  discussion  between  Bishop 
Onderdonk  and  the  Rev.  Mr.  Barnes.  For  the  scholar 
and  the  more  learned,  who  may  wish  and  who  have 
leisure  to  extend  these  investigations  further,  I  may  men- 
tion Hooker's  Ecclesiastical  Polity,  Potter  on  Church 
Government,  Slater's  Original  Draft,  Skinner  on  Episco- 
pacy, Works  on  Episcopacy,  (the  last  being  a  collec- 
tion of  tracts  in  two  volumes.) 

But  my  own  purpose  in  coming  to  this  topic  is  to  make 
a  few  general  and  comprehensive  statements  of  certain 
prominent  considerations  and  facts,  which,  I  must  con- 
fess, have  had  force  in  my  own  mind,  and  w^hich,  per- 
haps, may  have  some  weight  with  others.  It  will  doubt- 
less be  deemed  proper — probably  it  will  be  expected — 
that  in  presenting  to  the  public  reasons  for  prefer- 
ring EPISCOPACY,  in  my  circumstances,  I  should  not 
altogether  pass  over  this  material  point.  But  I  hope 
I  shall  be  excused — and  I  am  inclined  to  think  the 
patience  of  my  readers  will  gladly  excuse  me — from 
undertaking  to  support  in  detail  all  those  parts  of  the  ar- 
gument, which  some  of  these  statements  will  necessarily 
indicate  and  involve.  I  propose  rather  to  suggest,  than 
to  construct  an  argument ;  rather  to  refer  to  consider- 
ations and  facts,  that  have  had  an  influence  with  me,  than 
to  array  them  in  the  order  and  form  of  a  demonstration. 
The  common  reading  on  this  subject  is  within  everybody's 
reach,  who  may  desire  to  examine  it  for  himself 

The  simple  statement  for  the  claims  of  Episcopacy  is, 
G  2 


148  REASONS 

first,  that  the  Bible  indicates  and  by  fair  inference  au- 
thorizes and  requires  a  ministry  over  the  Christian 
church,  which,  in  the  structure  of  its  economy,  and  in 
its  design,  shall  involve  and  support  in  its  purity  the 
principle  of  Episcopacy,  in  some  such  definite  form,  as 
is  generally  maintained  under  this  name  ;  and  next,  that 
the  history  of  the  church  corroborates  and  establishes 
the  same  position. 

I  have  purposely  left  out  of  this  statement  the  com- 
mon denominations  of  this  ministry,  for  the  purpose  of 
coming  at  and  exposi-ng  the  principle  in  its  naked  form. 
The  moment  we  invest  with  an  array  of  terms  a  princi- 
ple, which  has  been  held  by  one  party  and  rejected  by 
another  under  these  terms,  we  necessarily  prejudice  an 
argument  with  those,  who  have  been  always  accustomed 
to  look  at  it  through  the  medium  of  this  palpable  form. 

I  assume,  that  Christ  intended  office  in  the  ministra- 
tions of  his  earthly  kingdom.  This  will  doubtless  be 
granted  by  the  majority  of  those  who  may  differ  from 
me,  as  to  the  character  of  that  office — or  of  those  offices. 
The  idea  of  office  is  primary,  radical,  important — so  im- 
portant that  I  cannot  conceive  it  possible  for  the  objects 
of  this  kingdom  to  be  attained  without  it.  I  have  already 
betrayed  an  opinion  in  another  place,  that  office  is  the 
hinge  of  Christ's  visible  kingdom  ;  that  the  entire  fabric 
hangs  and  turns  upon  it ;  that  it  is  through  the  ministry, 
and  through  them  alone,  that  all  the  members  have  their 
visible  connexion  with  the  Head.  But  although  so  much 
as  this  may  not  be  conceded  to  me  by  those  with  whom 
I  have  to  do,  yet  doubtless  they  will  allow  great  impor- 
tance to  office  ;  and  that  it  must  have  authority  in  it.  I 
need  not  affirm,  that  authority  is  an  inseparable  attribute 
of  office  ;  and  that  it  is  its  essence,  the  form  and  admin- 
istration thereof  being  accidents.  But  it  will  be  seen, 
that  the  accident  of  form  in  this  case  is  of  most  material 
importance,  that  the  public,  the  world,  may  know  beyond 
a  doubt  what  and  whom  to  respect  as  invested  with  this 
authority.  The  form  is  the  only  visible  sign — the  only 
palpable  badge  of  authority  ;  and  if  that  cannot  be  deter- 
mined, then  clearly,  all  is  loose,  all  uncertain — the  king- 


FOR   EPISCOPACY.  149 

dom  falls,  as  to   its  visibility,  for  lack  of  authority  to  set 
it  up  and  to  sustain  it. 

Evidently,  if  we  must  believe  that  the  Head  of  the 
Church  has  made  all  necessary  provisions  for  the  visible 
economy  of  his  kingdom — which,  I  think,  should  be  as- 
sumed as  an  axiom — there  must  be  found  somewhere  in 
the  setting  up  of  that  kingdom  those  arrangements,  which 
such  an  axiom  supposes.  Moreover,  the  principle  of  this 
axiom  runs  through  all  time,  and  makes  it  equally  neces- 
sary, that  these  arrangements,  or  provisions,  should  be 
found  in  uninterrupted  succession,  as  that  they  should  be 
found  in  the  beginning.  If  there  has  been  a  chasm,  a 
break,  anywhere,  "  the  gates  of  hell  have  prevailed." 
Certainly  they  have,  if  that  chasm  is  so  vast,  that  break 
so  wide,  that  no  man  can  see  over  it — that  no  one  can 
tell  us  what  was  beyond  it. 

I  think  myself  warranted,  therefore,  to  take  this  axiom 
in  hand,  and  to  say,  that  whatever  of  visible  authority, 
whatever  of  definite  form  and  order  was  necessary  to  con- 
stitute the  Christian  ministry — and  if  there  was  any  min- 
istry at  all,  having  authority,  it  must  have  been  definite — 
that  form  and  that  order  must  be  distinctly  traceable  on 
the  map  of  the  history  of  the  Church  of  Christ,  from  the 
Apostles  down  to  this  time.  No  matter  how  many  may 
have  been  "  the  dark  ages,"  or  how  dark  they  were  ;  no 
matter  what  obscurity  may  rest  on  any  portion  of  church 
history  ;  to  say,  to  admit,  that  that  obscurity  is  so  deep, 
that  those  periods  were  so  dark,  that  nothing  can  be 
known,  that  no  certainty  can  be  obtained  on  this  point — 
is  to  admit,  that  the  primitive,  and  of  course  the  appro- 
priate visibility  of  Christ's  kingdom — in  other  words,  that 
the  ministry,  which  the  Apostles  set  up,  has  been  lost — 
and  lost  for  ever.  I  must  beg  leave  to  msist,  that  the  ne- 
cessity of  such  a  perpetuity  is  an  axiom  in  this  argument. 
It  would  be  impossible  for  me  to  repose  that  confidence 
in  the  Head  of  the  Church,  which  I  wish  to  feel  and  do 
feel,  as  having  made  all  necessary  and  indispensable  pro- 
visions for  the  perpetual  maintenance  of  his  visible  king- 
dom, and  as  having  sustained  those  provisions  by  hia 
providence,  if  I  did  not  take  this  ground. 
13* 


150  REASONS 

In  accordance  with  the  principle  of  this  axiom  WG  find, 
that  there  is  one,  and  only  one  definite  form  of  the  Chris- 
tian ministry,  that  can  be  traced  distinctly  and  satisfacto- 
rily through  all  ages  back  to  the  ministry  of  the  Apostles 
— and  that  form,  as  I  need  not  say,  is  Episcopacy.  I  am 
not  aware,  that  there  is  any  sort  of  claim  for  any  other 
ministry,  as  having  been  perpetual — uninterrupted  ;  or 
that  there  can  be  any  reasonable,  credible  denial,  that  this 
has  been  so. 

It  is  true,  indeed,  if  the  Presbyterian  be  allowed  to  as- 
sume, that  the  ministry  set  up  by  the  Apostles  was  after 
his  model,  then  it  will  only  follow,  that  Episcopacy,  which 
can  be  distinctly  traced  back  to  the  Apostles,  as  the  only 
form  of  the  ministry  existing  for  many  centuries  in  the 
church,  was  a  change,  and  of  course  an  usurpation,  in- 
troduced as  soon  as  the  Apostles  had  rested  from  their 
labours  ;  and  that,  not  till  these  latter  days,  has  the  Chris- 
tian ministry  been  reduced  by  Presbyterians  and  others  to 
its  primitive  form.  This  is,  indeed,  a  great  stretch,  a 
long  reach  of  assumption,  which,  as  seems  to  me,  is  as 
far  beyond  the  potency  of  common  belief  to  receive,  as  it 
is  beyond  modesty  to  claim. 

Is  it  credible,  that  the  economy  of  the  Christian  minis- 
try should  have  been  vitiated  so  soon — immediately — • 
and  that  by  conscientious  men,  successors  of  the  Apos- 
tles, who  were  perfectly  well  acquainted  with  their  prac- 
tice 1  It  is  not  only  setting  at  naught  the  axiom,  which 
I  have  referred  to,  and  in  which  I  humbly  think  is  vested 
the  vitality  of  the  Saviour's  visible  kingdom ;  but  it  as- 
sumes, that  the  wisdom  of  the  Apostles,  who  are  sup- 
posed to  have  been  divinely  inspired  for  this  purpose,  and 
of  course,  that  the  wisdom  and  power  of  God  failed  in 
the  very  outset  of  this  stupendous  enterprise  of  setting  up 
a  kingdom  to  swallow  up  all  other  kingdoms  !  It  follows 
from  this  assumption,  that  the  primitive  and  indispensa- 
ble economy  of  its  organization  could  not  endure  even 
for  a  single  age,  and  was  not  restored  again  for  fourteen 
centuries!     Have  not  then  "  the  gates  of  hell  prevailed  ]" 

But  why  should  this  amazing  assumption  of  the  Pres- 
byterian be  allowed !     What  reasonable   claim  for  it  ? 


POU    EPISCOPACY.  151 

Our  axiom  demands  that  we  should  find  a  perpetual  min- 
istry in  a  definite  form  ;  and  Episcopacy  is  the  only  min- 
istry, that  has  been  uninterrupted. 

If,  therefore,  we  find  Episcopacy  in  all  ages  back  to 
the  Apostles-  which,  I  think  can  hardly  be  denied — and 
if,  moreover,  there  is  no  other  ministry  to  be  found  with- 
out interruption,  it  only  remains  to  determine,  whether 
such  was  the  pohty  and  government  used  and  set  up  by 
the  Apostles. 

Can  there  be  a  doubt,  that  the  Apostles  were  the  su- 
preme supervisois  of  the  churches,  which  they  planted  1 
Here,  then,  we  have  it  at  once — the  very  thmg  we  are 
seeking  for  :  A  College  of  Bishops  in  the  College  of  Apos- 
tles. Let  it  be  observed — we  have  at  present  nothing  to 
do  with  names — we  are  m  quest  of  a  principle — a  distinct 
principle.  Was  the  government  of  the  primitive  churches, 
as  administered  by  the  Apostles,  based  on  the  Episcopal 
principle,  or  not  ?  Obviously,  whoever  may  be  the  ju- 
rors sitting  on  this  simple  question,  be  they  Presbyte- 
rians, or  Lutherans,  or  Methodists,  or  Baptists,  or  any 
others,  or  all  together,  their  verdict  must  be  unanimous  : 
The  Apostles,  and  they  alone  supervised  and  governed 
the  churches  which  they  planted  ;  they  brought  in  as- 
sociates ;  they  appointed  successors  ;  and  they  finally 
left  the  entire  work  in  the  hands  of  successors. 

The  supervision  and  control  of  the  Apostles,  then,  ne- 
mine  contra  dicente,  with  the  united  voice  of  all  con- 
cerned in  this  question — was  strictly  and  purely  Episco- 
pal. Observe  :  this  position  is  taken  up  on  the  naked 
principle,  all  names  and  grades  of  office  out  of  view.  All 
will  concede,  that  it  was  proper  for  the  Apostles  to  super- 
vise their  own  work  ;  that  they  were  competent  and  most 
fit,  because  they  were  under  Divine  inspiration  and  gui- 
dance ;  and  that  they  did  so. 

We  find,  then,  Episcopacy  in  the  College  of  Apostles, 
distinct,  palpable,  undoubted.  We  find  it  also  in  all  suc- 
ceeding history,  and  in  all  parts  of  the  world,  where 
branches  of  the  primitive  church  are  to  be  found.  The 
simple  questions,  then,  that  remain,  are — Did  the  Apos- 
tles establish  this  form  of  government,  to  be  carried  into 


152  REASONS 

use,  and  to  be  sustained  after  their  demise,  and  onward  1 
And  what  was  the  definite  form  of  the  mmistry  thus  set 
up  ? 

It  cannot  be  denied,  that  the  Apostles  were  invested 
with  peculiar  prerogatives — one  of  which  was,  authorita- 
tive inspiration  for  inditing  public  records  of  doctrine, 
precept,  prophecy,  &c. — and  another  to  determine  and 
arrange  a  ministerial  and  church  organization.  What 
other  pecuhar  prerogatives  they  might  have  been  charged 
with,  I  do  not  know  that  it  is  essential  for  the  purpose 
now  in  view  to  determine.  It  is  evident,  that  there  must 
have  been  a  line  between  their  peculiar  prerogatives  and 
those  which  were  common  to  themselves  and  to  those, 
whom  they  admitted  as  associates  and  appointed  as  suc- 
cessors. 

The  peculiar  prerogatives  of  the  Apostles  were  doubt- 
less official  as  parts  of  a  special  commission;  but  not  as 
parts  of  a  permanent  ministry.  What,  then,  of  the  prop- 
erly official  was  common  to  them  and  to  other  ministers, 
whom  they  ordained,  and  who  succeeded  them  1  One 
self-evident  rule  to  determine  this  question  is — that  which 
is  necessary  in  all  times  and  places,  such  as  authority  to 
preach  the  Gospel  and  administer  its  ordinances  ;  power 
of  supervision  and  control ;  power  to  appoint  and  ordain 
other  ministers  to  do  the  same  ;  general  power  to  set  and 
keep  in  order  the  ministry  and  churches  by  prescribed 
rules  ;  &c. 

We  may  ask  with  propriety  :  Were  the  appointing,  su- 
pervisory, and  controUing  powers  of  the  Apostles  a  pat- 
tern— a  model  ?  Doubtless  they  were.  To  what  extent, 
then  1  To  the  extent  of  necessity,  be  it  more  or  less. 
Was  their  superior  relation  to  other  ministers  a  peculiar 
prerogative,  or  a  pattern  1  This  may  be  determined  by  the 
economy,  which  they  may  seem  to  have  constituted. 
The  instructions  given  by  Paul  to  Timothy  and  Titus  are 
decisive.  In  those  Epistles  grades  of  ministerial  office 
are  most  clearly  developed  :  and  Timothy  and  Titus  are 
recognised,  not  only  as  being  superiors,  but  as  having 
power  of  a^ipointment,  or  ordination.  They  evidently 
had  general  appointing,  supervisory,  and  controlling  pow- 


FOR    EPISCOPACY.  153 

ers  committed  to  them  and  imposed ;  and  Paul  gives 
minute  and  specific  instructions  to  what  ends  and  how 
these  powers  should  be  employed  and  applied. 

This  providential  and  lucid  development  may  fairly  be 
taken  as  a  key  to  the  general  economy  set  up  by  the 
Apostles  over  the  entire  field  of  their  labours  ;  and  their 
several  epistles,  together  with  the  book  of  Acts,  are  re- 
plete with  indications  and  proofs  confirmative  of  this 
theory.  The  theory  sheds  light  upon  the  records,  and 
the  records  illustrate  and  establish  the  theory. 

When  we  take  up  a  theory  of  ministerial  organization 
fairly  deduced  from  historical  research  back  to  the  per- 
sonal ministry  of  the  Apostles,  and  find  abundant  histori- 
cal developments  everywhere  and  in  all  ages  of  the  same 
type  ;  when,  upon  the  closest  examination,  we  find  this 
theory  is  not  mconsistent  with  the  writings  of  the  New 
Testament,  but  that  it  sheds  light  on  them  and  receives 
light  from  them  in  return — each  corroborative  of  each — 
and  being  satisfied,  convinced,  that  the  coincidence  could 
not  be  accidental ;  it  is  impossible  we  should  not  feel, 
that  we  have  arrived  at  something  like  certainty. 

As  to  the  definite  form,  ox  forms  of  this  Episcopacy, 
Ecclesiastical  history  is  not  doubtful.  Unnecessary  and 
immense  confusion  has  been  thrown  over  and  around  this 
question,  by  an  appeal  to  official  and  adventitious  names, 
applied,  in  the  Acts  and  Epistles,  to  the  Christian  minis- 
try, and  by  not  discriminating  between  them ;  as  also  by 
not  taking  hold  of  marked  principles,  as  they  are  obvi- 
ously and  distinctly  developed.  Names  are  arbitrary  and 
accidental,  and  change  with  time  and  events.  The  names 
worn  by  the  Apostles  and  by  the  ministry  which  they  ap- 
pointed are  at  one  time  official,  as  Bishop,  Presbyter, 
Eider,  Deacon,  &c. ;  at  another  declarative  of  some 
specific  employments,  or  acts,  or  classes  of  acts,  as 
Evangelist,  teacher,  &c. ;  at  another  they  express  some 
specific  relation,  as  minister,  pastor,  &c.  ;  at  another 
they  are  metaphorical,  as  Angel,  Ambassador,  Prophet, 
&c.  The  highest  name  of  all  is  Apostle,  which  is  offi- 
cial, as  it  involves  a  commission,  and  relative  to  its  au- 
thority and  its  object.  This  name  is  sometimes  ap- 
g3 


154  ^  REASONS 

plied  to  others  besides  the  Apostles,  in  its  simple  etymo- 
logical sense,  or  metaphorically  ;  at  others,  officially  to 
their  associates,  who  were  added  to  the  original  class. 
Some  of  the  official  names  are  applied  interchangeably  to 
the  same  official  agents,  where  the  greater  involves  the 
less,  as;  "  The  elders  who  are  among  you  I  exhort,  who 
am  also  an  elder.*'  1  Pet.  v.  1.  The  Apostles  were 
all  bishops,  presbyters,  and  elders.  Official  names  are 
also  applied  interchangeably,  to  denote  the  same  office, 
as  presbyter,  elder,  &c. 

It  is  impossible,  therefore,  to  reason  with  any  absolute 
certainty,  on  the  question  under  consideration,  from  the 
accidental  application  of  names.  The  specific  cases, 
circumstances,  and  manifest  object  must  all  be  taken  into 
consideration.  An  emperor  may  mean  a  general  in  the 
Roman  army  ;  or  the  chief  magistrate  of  a  nation  in  an- 
cient or  modern  times.  A  consul  may  mean  the  head 
of  the  French  Republic,  or  a  mere  commercial  agent. 
A  governor  may  be  over  a  province,  or  a  state,  or  a  hos- 
pital, or 'a  jail.  Our  own  ministers  of  religion  of  the 
same  grade  are  called  interchangeably  pastors,  teach- 
ers, domines,  elders,  parsons,  priests,  missionaries,  &c. 
These  names  are  official,  or  declarative  of  employment, 
or  metaphorical,  or  popular — and  all  arbitrary  and  acci- 
dental. Unless,  therefore,  we  bring  names  in  such  ap- 
plications down  to  the  history,  the  times,  the  circum- 
stances, the  subjects,  and  the  objects,  we  are  all  at  sea. 
Disregarding  such  reasons  for  discrimination,  one  might 
bring  together  the  various  names  applied  to  the  Apostles 
and  their  fellow-labourers,  and  make  "  confusion  worse 
confounded."  But  regarding  these  considerations  with 
a  proper  discrimination,  there  is  little  or  no  difficulty  ia 
determining  their  meaning,  official  or  otherwise ;  and 
when  they  are  official,  the  specific  nature  and  grade  of 
office  may  also  be  determined. 

That  the  ministry  of  the  Apostles  in  their  own  per- 
sons was  an  Episcopacy,  cannot  be  denied ;  that  the 
ministry,  which  they  appointed,  was  an  Episcopacy, 
seems  very  satisfactorily  indicated  ;  and  that  the  min- 
istry, which  they  designed  should  continue  iu  the  chuich, 


FOR    EPISCOPACY.  165 

was  after  this  model,  is  so  evident,  that  it  seems  impos- 
sible not  to  believe  it,  when  all  preconceived  opinion 
and  prejudice  are  laid  aside.  Any  other  conclusion 
seems  a  violence  alike  to  presumption,  to  scriptural  de- 
velopments, and  to  history.  Who  can  estabhsh  the 
negative  against  such  notices  ?  Who,  with  such  indica- 
tions, can  resist  the  bearing  and  weight  of  probability 
in  this  specific  direction,  not  to  speak  of  positive  evi- 
dence 1 

That  the  Episcopacy  appointed  by  the  Apostles  was 
exactly  of  the  same  type,  as  that  which  now  prevails,  can 
hardly  be  considered  material,  so  long  as  the  difference 
is  so  small,  as  not  to  be  appreciable.  That  the  grades 
of  the  ministry  should  stand  under  different  names,  is  of 
no  consequence,  provided  the  principle  be  maintained. 
No  certain  and  conclusive  argument  can  be  based  upon 
the  arbitrary  and  accidental  change  of  names — except  as 
sometimes  it  may  satisfactorily  be  shown,  that  it  has 
been  done  for  public  reasons  and  public  convenience. 
For  example :  It  is  impossible  not  to  have  respect  for 
that  feeling  of  the  first  age,  which  left  the  Apostles  in 
their  own  distinctive  and  high  pre-eminence,  and  appro- 
priated the  term  bishop  to  the  highest  office  of  the  Chris- 
tian ministry,  when  before  it  had  been  interchangeably 
applied  to  the  second  grade.  The  order  existed  as  ap- 
pointed by  the  Apostles,  and  for  public  convenience  it 
must  needs  have  a  name  of  exclusive  and  permanent  ap- 
plication. It  was  therefore  adopted  and  assigned  to  this 
place — arbitrary  and  accidental  at  first,  but  ever  after 
fixed  and  well  understood. 

The  application  of  priest  to  the  second  order,  was  an 
early,  but  yet  an  arbitrary  usage.  Presbyter  is  more  ap- 
propriate and  primitive  ;  and  elder  would  have  been 
equally  so.  Deacon  is  right  and  primitive  ;  although  it 
is  conceded,  I  believe,  by  Episcopahans  themselves,  at 
least  by  some,  that  the  office  of  a  deacon,  as  now  exer- 
cised, is  accommodated  in  some  measure  to  a  different 
state  of  society,  and  to  the  more  convenient  uses  of  the 
ministry  in  present  circumstances  ;  but  without  violation 
of  primitive  and  distinctive  principles.     So  long  as  origi- 


156  REASONS 

nal  principles  are  preserved,  public  convenience,  in  any 
new  combination  of  society,  may  be  safely  consulted. 

My  object  in  this  chapter,  as  declared  in  the  outset, 
has  rather  been  to  suggest  the  argument  for  Episcopacy 
in  a  comprehensive  statement,  than  to  arrange  it  in  de- 
tail ;  and  to  expose  briefly  the  method  and  course  of  my 
own  reasoning  on  the  subject.  Those  who  may  have 
leisure,  and  who  may  desn-e  to  prosecute  the  inquiry, 
are  already  referred  to  some  of  the  best  authorities. 

The  serious    and  conscientious  inquirer,  entertaining 
proper  respect  for  the  wisdom  and  power  of  the  Head  of 
the  Church,  must,  as  I  think,  carry  along  with  him,  in  all 
his  investigations  on  this  subject,  the  fundamental  axiom 
I  have  referred  to,  viz.  That  a  definite  ministry  must  have 
been  appointed  in  the  beginning,  and  must  be  sustained 
throughout  all  time — a  ministry  that  can  be  found,  seen, 
known,  beyond  any  reasonable  doubt.     To  such  a  mind 
the  position  can  hardly   be   satisfactory,  that  the  model 
of  the  ministry  can  be  of  no  consequence  ;  that  it  may 
be  one  thing  in  one  age  and  country,  and  diverse   in   all 
others,  each  from  each.     Such  an  hvpothesis  could  not 
be  creditable  to  the  wisdom,  nor   demonstrative  of  the 
power  of  the  Author  of  Christianity,  because  we  unavoid- 
ably feel,  that   such    looseness — such  want  of  plan,  of 
system — must  necessarily  embarrass  and  confound  the 
operations  of  such  an  enterprise,  in  such  a  world  as  this, 
and  in  view  of  the  nature  of  man  as  a  social,  but  fallen, 
erring  being.     It  is  virtually  an  impeachment  of  Divine 
wisdom.     Those  very  considerations,  which  make  a  Di 
vine   Revelation    necessary,  require   that  one  part  of  it 
should  determine  the  form — the  mode  of  that  ministry, 
which   is  ordained  the  leading   and  grand  instrumental 
agency  to  accomplish  the  objects  of  that  Revelation  ;  and 
so  to  determine  it,  that  it  can  be  ascertained  by  compa- 
ring the  hghts  of  the  record  with  the  lights  of  Providence. 
Though  the   last,  viz.  the  lights  of  Providence,  alias  of 
history,  have  been  so  often  and  so  emphatically  eschewed, 
as  having  no  legitimate  place  among  the  materials  of  inves- 
tigation, yet  are  they  as  indispensable  as  the  record.   They 
are  both  from  the  same  high  authority.     It  is  remarkable, 


FOR    EPISCOPACY.  157 

that  this  principle  of  interpretation  is  recognised  and  laid 
down  by  Revelation  itself:  "No  prophecy  is  its  own  in- 
terpreter."    It  requires  the  lights  of  history. 

In  the  instance  under  consideration,  tliere  is  history 
enough  in  the  record  itself  satisfactorily  to  determine  the 
question  ;  nevertheless,  the  lights  of  subsequent  history 
are  fairly  and  properly  applied  to  it.  Our  axiom  asserts, 
that  the  Head  of  the  Church  cannot  have  been  disap- 
pointed in  his  plan,  and  we  may  expect  to  find  all  along 
in  the  track  of  his  providence  the  ministry  of  his  own 
appointment;  and  of  course  the  model  of  that  ministry. 
This  axiom  can  by  no  means  be  set  down  as  an  assump- 
tion. It  is  a  vital  principle,  revealed,  and  in  form  de- 
clared :  "  On  this  rock  I  will  build  my  church ;  and  the 
gates  of  hell  shall  not  prevail  against  it."  It  is  a  prin- 
ciple, that  pervades  God's  providential  government  of 
the  world.  If  the  Christian  ministry,  in  its  own  proper 
form,  has  at  any  time  ceased  from  the  earth — been  lost 
— or  essentially  vitiated,  then,  as  it  seems  to  me,  has  the 
promise,  purpose,  and  plan  of  God  failed;  forasmuch 
as  a  perpetuity  of  the  ministry  is  essential  to  the  per- 
petuity of  the  church. 

I  have  been  surprised  to  find  how  much  of  assumption 
is  required  to  oppose  the  claims  of  Episcopacy.  I  beg 
leave  to  introduce  here  the  following  list  of  such  as- 
sumptions from  Bishop  Onderdonk's  "  Episcopacy  tested 
by  Scripture" : — 

"  Parity  (the  claim  to  equality  of  rank  in  the  Christian 
ministry)  never  can  prove,  but  always  takes  for  granted 
one  or  more  of  the  following  points:  1.  That  because 
the  name  '  Bishop'  is  applied  in  Scripture  to  the  second 
order  of  the  ministry,  there  is  no  higher  order  there 
mentioned.  2.  That  the  transaction  in  Acts  xiii.  2-3, 
was  the  ordination  of  Barnabus  and  Saul.  3.  That  the 
"word  '  Presbytery'  means  not  an  office,  bat  a  body  of  el- 
ders ;  and  4.  Of  elders  strictly,  without  an  Apostle ;  or 
5.  If  an  Apostle  was  with  them,  that  he  had  no  more 
ordaining  power  than  they.  6.  That  Evangehsts,  as 
such,  had  supreme  power  over  new  churches  and  their 
clergy.  T.  That  no  individuals  but  the  proper  (original) 
14 


158  REASONS 

Apostles  had  such  (apostohc)  authority  over  churches 
and  their  clergy  after  their  affairs  were  settled.  8.  That 
the  Epistles  to  Timothy  were  meant  for  all  the  clergy  in 
Ephesus.  9.  That  Timothy  had  supreme  authority  in 
Ephesus  only  as  an  Evangelist,  not  as  an  Apostle,  or 
such  a  successor  of  the  Apostles,  as  was  afterward  called 
a  bishop.  10.  That  Titus  was  an  Evangehst.  11. 
That  each  of  the  seven  churches  of  Asia  consisted  of  but 
one  congregation.  12.  That  the  '  Angels'  were  but  pas- 
tors of  single  congregations.  13.  That  they  were  but 
moderators  of  bodies  of  presbyters,  &c.  &c.  Some  of 
these  points  are  always  taken  for  granted  in  the  anti- 
episcopal  argument  intended  to  rest  on  the  basis  of  Scrip- 
ture. We  deny  them  all,  and  aver  that  Scripture  fur- 
nishes no  evidence^  less  or  greater,  direct  or  indirect, 
towards  substantiating  them." 

If  any  persons  should  desire  to  see  how  the  bishop 
has  supported  this  denial,  and  managed  other  parts  of  the 
argument  from  Scripture,  they  are  respectfully  referred 
to  the  Tract  itself,  which  may  be  had  separately,  or  be 
found  in  "  Episcopacy  Examined  and  Re-examined," 
which  also  contains  the  Rev.  Mr.  Barnes's  reply,  &c. 

In  this  connexion  the  economy  of  the  Levitical  priest- 
hood is  not  to  be  overlooked.  The  form  and  ordering 
thereof  may  fairly  be  regarded  as  a  pattern  of  a  ministry 
devised  by  God  himself,  suited  to  the  nature  of  man 
and  to  the  condition  of  human  society.  There  we  find 
different  orders,  and  specific  rules  are  given  to  determine 
and  fix  them.  With  this  pattern  in  their  eye  the  Apos- 
tles set  up  Christianity  and  appointed  its  ministry.  Can 
it  be  supposed  they  paid  no  respect  to  it  ]  If  indeed  it 
was  founded  in  nature,  in  propriety,  in  public  conve- 
nience, and  for  public  good,  so  far  as  the  point  now  un- 
der consideration  is  concerned,  would  the  Holy  Spirit, 
which  ordered  the  first  and  presided  over  the  last,  be 
likely  to  constitute  the  second  totally  unhke  the  former  ? 
Can  it  be  imagined,  that  the  piinciple  of  organization, 
that  pervaded  the  Levitical  priesthood,  was  one  of  the 
things  ordained  to  expire  with  the  Levitical  rites  of  cere- 


FOR    EPISCOPACY.  159 

mony,  sacrifice,  &c.  ?  and  that  the  formation  of  the 
Christian  ministry  should  have  no  respect  to  tiiat  model  ? 
Presumption,  probability  must,  I  think,  be  allowed  to 
have  some  force  in  this  reference  ;  and  not  a  little.  It 
is  not  without  reason,  that  the  Papal  Church  has  had  re- 
gard to  the  Levitical  plan  in  the  constitution  and  ap- 
pointed rites  of  her  priesthood.  But  in  this,  as  in  all 
things  else,  she  has  gone  to  an  extreme. 

As  subsequent  history  sheds  light  on  the  Apostolic 
age  and  writings  in  reheving  this  question  from  embar- 
rassment, so  does  the  light  of  previous  arrangem.ents 
contribute  its  aid  to  this  point.  If  it  may  be  taken  for 
granted,  that  the  Christian  Sabbath  takes  the  place  of 
the  Jewish  ;  that  baptism  is  a  substitute  for  circumcision, 
&c.  &c.  then  may  it  also  be  taken  for  granted,  that  the 
Christian  ministry  comes  directly  in  the  place  of  the  Le- 
vitical priesthood,  as  between  God  and  the  people  ;  and 
that  the  Apostles  would  of  course  regard  that  model  in 
the  new  arrangement  committed  to  their  charge.  If  left 
to  their  own  discretion,  it  is  morally  certain  they  would 
have  done  it ;  and  it  is  scarcely  less  probable,  that  tho 
Holy  Spirit  should  have  so  directed  them. 

Validity  and  invalidity  of  ordination. 

It  is  natural  in  this  discussion,  that  the  mind  should  re- 
cur to  this  topic  ;  it  is  unavoidable.  I  may  possibly,  in 
the  minds  of  some,  do  myself  discredit  by  the  confession, 
that  my  former  com})osure  on  this  subject,  or  contentment 
with  the  ordination  I  had  received,  resulted,  so  far  as  I 
know  myself,  from  the  following  influences.  1.  Educa- 
tion. This,  as  every  one  knows,  has  great  power,  and  is 
not  easily  disturbed.  To  be  driven  from  the  ground,  that 
one  has  been  educated  upon,  in  a  matter  of  so  great  mo- 
ment, will  doubtless  be  ascribed  by  some  to  a  want  of 
firmness.  It  may,  however,  be  done  in  singleness  of 
mind,  and  under  the  calmest  deliberation.  But  why  did 
he  not  inform  himself  before  ]  Answer  :  He  was  not  so 
educated.  A  truism  ?  Nevertheless,  I  think  the  answer 
will  be  appreciated.     2.  I  found  myself  in  a  great  deal 


160  REASONS 

of  good  company.  The  many  about  us,  as  we  com- 
monly think,  are  more  hkely  to  be  right ;  especially,  if 
there  are  great  names  in  our  society,  it  is  very  satisfac- 
tory. Who  can  declare  himself  uninfluenced  by  author- 
ity ?  3.  It  was  not  convenient  to  change.  But  that  is 
not  honest.  Yes,  it  may  be  perfectly  so.  Education, 
connexions,  position  in  society,  influential  authority,  &c. 
constitute  convenience  in  such  a  matter ;  and  all  these 
may  so  operate  on  the  mind,  as  to  satisfy  the  conscience, 
whik  in  fact  convenience  is  the  governing  law.  4. 
When  my  mind  developed  tendencies  towards  being 
disturbed  on  this  question,  I  generally  quieted  my- 
self in  a  resort  always  at  hand  for  the  exigency,  viz. 
There  is  no  historical  certainty,  and  one  may  as  well  go 
on  where  he  is.  I  am  inclined  to  think,  that  this  last  rea- 
son is  extensively  prevalent,  and  very  influential.  When 
so  much  can  be  said  on  both  sides,  one  seems  to  have  a 
very  good  apology  for  occupying  ground  that  is  most  con- 
venient. 5.  I  do  not  think  it  is  morally  possible,  in  the 
ordinary  circumstances  of  those,  on  whom  it  is  more  par- 
ticularly incumbent  to  examine  this  question,  to  do  it  with 
perfect  candour — unbiased.  They  are  influenced  in  a 
way  and  by  causes,  which  they  cannot  help,  and  that  in 
perfect  consistency  with  uprightness.  It  is  only  by  a 
change  of  position  very  considerable,  that  a  mind  can  be 
thoroughly  redeemed  from  such  influences.  6,  The  po- 
sition of  a  Presbyterian  and  Congregationalist  on  this 
question,  in  rejecting  and  opposing  the  claims  of  Episco- 
pacy, and  the  materials  of  argument  on  which  he  princi- 
pally reUes,  very  naturally  lead  him  to  depreciate  the 
idea  and  theory  of  consecration^  not  only  as  respects 
sacred  edifices,  &c.,  but  as  respects  the  sacred  office. 
In  his  theory,  if  the  ofl[ice  is  influential,  that  is  the  princi- 
pal thing.  I  am  inclined  to  think,  that  with  most  of 
these  two  classes  of  persons,  and  with  others  interested 
on  the  same  side  of  the  question,  uninterrapted  descent 
of  the  sacred  office,  is  not  regarded  as  indispensably  im- 
portant. I  have  shown  in  another  place,  that  the  Con- 
gregationalists  or  Independents  of  England  reject  the 
idea  of  consecration  altogether ;  and  I  have  reason  to 


FOR   EPISCOPACY.  161 

suppose  there  is  a  great  deal  of  sympathy  with  this 
theory  among  those  in  America,  who  reject  the  claims 
of  Episcopacy.  I  once  heard  a  sermon  to  establish  this 
point,  from  a  Presbyterian  of  high  rank,  who  is  now  pres- 
ident of  a  college.  I  am  sure  I  have  myself  been  influ- 
enced not  a  little  by  this  leaven.  Where  this  idea  pre- 
vails, the  claims  of  Episcopacy  are  of  course  lightly  es- 
teemed. 

But  a  very  great  change  of  my  own  position  in  society 
at  last  left  me  open  to  re-examine  this  question  uninflu- 
enced by  any  strong  bias  ;  and  other  considerations,  before 
recognised,  have  led  me  to  it.  The  result  of  the  whole 
has  been  a  satisfactory  and  full  conviction,  that  the 
Head  of  the  Church  by  his  Apostles  set  up  an  Episco- 
pal economy  over  his  visible  kingdom,  of  a  plural  num- 
ber of  ministerial  grades  ;  that  he  designed  it  to  be  per- 
petual ;  and  that  he  has  secured  its  perpetuity.  I  feel 
obliged,  moreover,  to  believe,  as  an  indispensable  ele- 
ment of  the  system,  without  which  the  fabric  would  be 
dissolved,  that  the  ministry  must  perpetuate  itself. 

I  am  satisfied,  that  the  Apostles  adopted  associates  and 
appointed  successors  to  themselves  of  their  own  stand- 
ing and  grade,  as  to  the  proper  ministerial  office — leav- 
ing out  of  view^  of  course  their  extemporaneous  and  pe- 
cuhar  prerogatives — and  that  it  is  the  appropriate  busi- 
ness of  these  successors  of  the  Apostles  to  perpetuate 
the  ministry,  that  was  left  in  their  hands.  I  believe,  be- 
cause T  find,  that  since  the  days  of  the  Apostles,  this  su- 
preme grade  has  been  known  under  the  name  of  bishops  ; 
and  in  this  office  I  recognise  the  Apostolic  trust.  With 
these  views,  it  was  impossible  that  I  should  remain  in 
my  former  connexion. 

What  will  he  the  Result  of  the  Discussion  of  this  question 
in  the  Christion  World  ? 

A  curious  suggestion,  rather  than  useful,  perhaps  ;  and 

it  would  seem  moreover  to  be  trespassing  on  the  ground  of 

prophecy.     With  those,  who  feel  obliged  to  yield  to  the 

claims  of  Episcopacy,  as  an  economy  set  up  by  the  Apos- 

14* 


162  REASONS 

ties,  and  carrying  with  it  the  obligations  of  authority,  it 
cannot  but  be  a  subject  of  regret,  that  Martin  Luther, 
John  Calvin,  and  their  associates  ;  and  afterward,  John 
Knox  and  his  followers,  should  have  departed  from  it. 
It  is  sufficiently  evident,  that  they  all  felt  it  to  be  a  bold 
step  ;  that  they  had  their  misgivings,  John  Knox,  per- 
haps, excepted,  who  in  this  particular  did  justice  to  the 
character  of  his  country.  "  Tlie  exigence  of  necessity" 
pressed  harder  upon  him,  than  upon  the  Continental  re- 
formers, who  for  such  a  reason  thought  themselves  war- 
ranted in  sacrificing  Episcopacy.  But,  although  it  does 
appear,  that  they  were  all  of  them  well  absorbed  in  carry- 
ing on  their  great  work,  and  from  the  violence  arrayed 
against  and  brought  to  bear  upon  them,  might  be  ex- 
cused for  looking  with  disrespect  upon  pretensions  which 
came  armed  with  such  tremendous  power,  yet,  it  does  not 
satisfactorily  appear,  that  Episcopacy  might  not  have 
been  obtained  either  from  the  Roman,  or  Greek,  or  Bo- 
hemian Church.  But  whirled  onward  by  the  giddy  and 
impassioned  spirit  of  the  age,  and  by  the  absorbing  ne- 
cessities of  their  great  enterprise,  this  question  seems  not 
to  have  received  all  that  serious  consideration,  which  its 
importance  claimed  ;  and  having  once  made  the  leap, 
they  and  their  descendants  have  been  compelled  to  jus- 
tify it. 

But  the  progress  of  three  centuries  has  superinduced 
more  temperate  thinking  and  cooler  reasoning.  For  all 
of  good,  which  tlie  Reformation  has  brought  with  it  on 
society — on  the  world — we  "  thank  God  and  take  cour- 
age." It  is  impossible  to  appreciate  too  highly  that 
emancipation  of  mind — that  stage  of  advancement  in  re- 
ligion and  civil  society  ;  at  the  same  time  it  cannot  be 
denied,  that  the  Reformation  had  its  faults.  It  was 
human.  The  vices  of  the  age  had  their  seat  too  deep 
and  firm  in  the  elementary  combinations  of  the  social 
fabric  to  be  all  eradicated  in  a  moment  and  by  a  single 
effort.  The  effort  itself,  in  such  a  tempest  of  human 
passion,  was  liable  to  abuse,  and  to  induce  evils  ;  and 
nothing  but  the  infallible  guidance  of  inspired  men  was 
competent,  in  such  a  violent  change,  to  avert  and  bar 


FOR    EPISCOPACY.  163 

them.  Along  with  the  evils,  that  remained,  some  of 
which  were  induced,  Episcopacy  to  a  great  extent,  was 
sacrificed.  With  my  present  views  1  may  be  allowed  to 
assume  this,  although  1  do  not  claim  to  impose  it ;  and 
I  think  it  will  generally  be  granted,  that  the  sacrifice  was 
an  evil,  inasmuch  as  it  might  have  been  retained  in  those 
Reformed  churches  which  now  reject  it,  under  the  same 
general  ecclesiastical  economy  and  modes  of  worship, 
which  now  prevail  among  them.  For  Episcopacy,  it 
should  be  kept  in  inind,  has  no  necessary  connexion  with 
a  Liturgy,  or  any  particular  modes  of  worship.  These  ac- 
cidents are  matters  of  taste,  preference,  and  expediency, 
to  be  determined  by  the  parties  who  adopt  and  use  more 
or  less  of  them,  as  their  wisdom  or  choice  may  approve. 

Suppose,  that  all  the  branches  of  the  Protestant  Re- 
formed church  had  retained  Episcopacy  with  all  the 
other  varieties  as  they  now  exist :  this  great  question 
would  then  have  been  for  ever  at  rest.  Would  it  not 
have  been  a  blessing  ]  The  principle  of  Episcopacy- 
must  obtain ;  the  religious  world  cannot  do  without  it ; 
it  is  essential  in  society  for  the  management  of  religious 
enterprises  on  any  extended  scale.  I  have  shown,  that 
it  now  pervades  and  governs  the  American  religious 
world  throughout.  It  is  even  astonishing  with  what 
rapidity  it  has  come  over  the  land.  It  is  the  result  of 
necessity  in  all  such  great  religious  efforts,  associated 
and  combined,  as  have  characterized  this  country  for  a 
few  years  past. 

In  view  of  the  position  which  we  now  occupy  in  rela- 
tion to  the  past  and  future — the  workings  of  the  religious 
elements  in  our  own  land — and  of  that  free  and  inde- 
pendent thinking  which  characterizes  the  public  mind, 
which  withal  must  have  its  influence  in  our  public  schools 
and  theological  seminaries — if  indeed,  there  be  any 
strong  claims  in  Episcopacy,  it  cannot  be  matter  of  sur- 
prise, that  it  should  soon  obtain  a  respect  even  in  this 
country,  which  it  has  not  heretofore  realized.  There  are 
at  present  two  very  influential  considerations,  which  may 
lawfully  constitute  a  ground  for  such  an  anticipation  :  One 
is,  that  the  religious  extravagances  of  the  country  will 


164  REASONS 

naturally  drive  the  more  sober  part  of  the  community  to 
this  resort  for  protection.  The  other  is,  upon  the  pre- 
mises here  occupied,  viz.  that  Episcopacy  has  strong 
claims  to  respect,  sober  inquiry,  candid  mvestigation,  and 
temperate  discussion,  will  brmg  doubts  over  the  minds 
of  numerous  candidates  for  the  Christian  ministry,  as  to 
the  validity  of  other  orders,  and  compel  them  in  obedience 
to  conscience  to  resolve  those  doubts  by  adopting  the 
only  alternative,  that  lies  before  them.  The  question  in 
their  minds  will  be  reduced  to  this  : — Other  ordination 
is  uncertain — unsatisfactory  ;  this  is  allowed  by  all  to  be 
valid  ;  it  has  a  respect  in  the  conscience,  and  a  currency 
in  the  opinion  of  all  mankind.  Let  us,  therefore,  adopt 
that,  concerning  which  there  is  no  doubt. 

There  is  yet  another  reason,  which  can  hardly  fail  to 
have  its  influence  with  candidates  for  the  ministry,  when 
it  comes  to  be  duly  weighed — a  reason,  which,  it  must  be 
confessed,  does  not  rest  in  Episcopacy  apart  from  its  ac- 
cidents ;  but  which  in  our  country,  and  for  the  most  part 
elsewhere,  is  known  to  be  allied  to  it.  I  mean  the  ex- 
cellence and  convenience  of  the  public  and  authorized 
ritual  of  the  Episcopal  Church.  The  use  of  this,  always 
the  same  and  always  orthodox,  will  be  found  upon  re- 
flection to  constitute  a  facility  most  essential  to  the  con- 
venience and  efficiency  of  the  ministry.  The  experi- 
ence of  all  ministers,  who  have  been  accustomed  to  do 
without  this  help,  will  abundantly  certify,  that  all  those 
services  which  this  ritual  comprehends  and  supplies, 
customarily  make  a  most  exorbitant  and  exhausting  de- 
mand upon  their  intellectual  resources  and  physical 
powers.  To  sustain  these  parts  well,  independent  of  a 
Liturgy,  requires  an  ability  which  few  men  possess.  In 
the  use  of  this  ritual,  it  is  only  necessary,  that  the  offi- 
ciating minister  should  carry  into  his  pulpit  a  proper  and 
a  devout  state  of  feeling.  His  intellect  is  not  tasked 
for  these  services  ;  but  all  his  strength,  in  that  particu- 
lar, may  be  reserved  for  his  sermon — for  that  exercise, 
the  more  specific  design  of  which  is  to  bring  sinners  to 
repentance,  and  to  allure  onward  towards  heaven  the  hosts 
of  God's   elect,  by  inciting:  them  to  active  obedience  on 


roR  EPiscoPAcr.  165 

earth.     While  the  Liturgy  prepares   the  mind,  the  ser- 
mon should  have  a  power  in  it  to  give  the  impulse. 

As  a  matter  of  needful  economy  in  the  public  offices 
of  the  ministry,  the  help  of  the  ritual  is  most  important. 
For  the  wsluI  of  this  there  is  at  this  moment  a  greater 
waste  of  health  and  life  in  the  ministry  of  this  country, 
than  can  be  estimated.  I  heed  not  the  charge  of  lazi- 
ness, commg  up  from  the  fens  and  bogs  of  uncharita- 
bleness — from  those  unsympathizing  hearts,  which  would 
rather  exult  and  sing,  than  shed  a  tear,  over  the  prema- 
ture grave  of  a  minister  of  Jesus  Christ,  leaving  upon 
the  sod  that  covers  him  this  cruel  praise  and  long  stereo- 
typed cant — "  that  it  is  better  to  wear  out,  than  rust  out." 
There  is  no  time — no  room  for  laziness  in  the  ranks  of 
the  Christian  ministry,  in  this  age  and  in  this  land.  The 
great  question  is — how  shall  they  be  saved  from  becom- 
ing victims  to  the  incessant  and  overwhelming  demands 
for  their  private  and  public  labours ;  and  how  shall  the 
little  power,  which  God  has  given  them, be  most  econom- 
ically and  efficiently  employed  1  A  pubhc  ritual,  gen- 
erally introduced,  would  unquestionably  be  a  most  essen- 
tial relief ;  besides,  that  it  would  furnish  a  most  important 
facihty  in  the  hands  of  ministers  to  check  and  control 
those  powerful  tendencies  to  extravagance,  which  are  so 
characteristic  of  our  religious  world. 

The  prejudices  against  liturgical  services,  that  have 
prevailed  so  extensively,  are  unreasonable — unphilosoph- 
ical, — and  it  is  pleasing  to  observe,  that  the  public  mind, 
which  to  a  great  extent  and  for  ages  has  been  lodged  in 
the  extreme  of  doing  without  any  liturgical  form  of  wor- 
sliip,  is  coming  back  to  a  more  wholesome  state.  It  is 
remarkable,  that  within  a  few  years  not  a  little  of  the  tal- 
ent of  the  most  eminent  private  Christians  and  minis- 
ters, both  in  England  and  America,  and  of  many  too  who 
are  connected  with  denominations  that  reject  public  lit- 
urgies altogether,  has  been  employed  in  preparing  and 
publishing  devotional  compositions  for  the  closet,  for  the 
liamily,  and  more  or  less  for  public  use.  And  this  work 
is  still  going  on ;  it  is  patronised ;  and  the  fact  proves 
the  tendencies  of  the  public  mind.  Good  sense  will 
eooner  or  Later  prevail  over  unreasonable  prejudice. 


165  REASONS 


CHAPTER  V. 

The  new  and  extraordinary  religious  state  of  the  country. 

Monsieur  J.  H.  Merle  D'Aubigne,  President  of  the 
Theological  seminary  at  Geneva,  delivered  a  discourse 
at  the  commencement  of  the  annual  session,  May  1st, 
1834,  entitled,  The  invariableness  of  the  doctrines  of  Chris- 
tianity, amid  the  divej'sity  of  its  forms — The  voice  of  the 
Church  one  and  the  same  in  all  ages*  It  is  a  highly  and 
purely  philosophical  treatise.  I  trust  I  may  say  philo- 
sophical, without  doing  prejudice  to  it.  That  it  is  the 
work  of  a  Christian  of  high  rank  for  piety  and  talents, 
and  the  advocate  of  orthodoxy  against  rationalism  at 
Geneva,  his  relation  to  that  seminary  and  the  tract  itself 
declare.  M.  D'Aubigne  sets  forth  in  this  production  four 
grand  developments  of  Christianity,  which  he  denomi- 
nates— the  form  of  Life  ;  the  form  of  Doctrine  ;  the 
form  of  the  School ;  and  the  form  of  the  Reformation. 
By  form  M.  D'Aubigne  evidently  means  development. 

The  first  form,  or  development,  which  he  calls  the 
form  of  Life,  comprehends  the  period  from  the  Apostles 
onward  from  two  to  three  centuries — where,  as  he  sup- 
poses, and  not  without  reason,  we  find  a  marked  and 
impressive  development  of  the  vitality  of  Christianity. 
The  second  form,  or  development,  he  denominates  the 
form  of  Doctrine,  beginning  with  the  early  part  of  the 
fourth  century,  and  running  on  to  the  middle  of  the 
eleventh  ;  during  which  period,  especially  in  the  former 
part  of  it,  the  great  and  fundamental  doctrines  of  Chris- 
tianity were  thoroughly  discussed  and  settled  in  the  form 
of  authorized  creeds,  and  other  literary  productions  of 
eminent  individual  authorities,  under  the  sanction  of  the 

*  See  Literary  and  Theological  Review  for  December,  1835, 


FOR    EPISCOPACY.  1 G7 

greatest  names  in  the  history  of  the  church.  Then  comeg 
the  form  of  the  School  [schola],  the  grand  characteristic 
of  which  was  an  eflbrt  to  reduce  the  doctrines  of  Chris- 
tianity to  system — which  succeeded,  and  thus  constituted 
a  new  development.  This  began  in  the  eleventh  century. 
And  next  comes  thefoi-m,  or  development^  of  the  Refoi-ma- 
tion. 

Of  course,  as  might  be  expected  in  such  a  philosoph- 
ical treatise,  M.  D'Aubigne  discerned  numberless  minor 
developments  in  each  of  these  grand  forms — each  and  all 
of  which  had  their  specific  character,  importance,  and 
influence,  and  which  it  was  impossible,  within  the  limits 
prescribed  to  him,  to  bring  under  review.  The  chief  in- 
terest of  this  effort  lies  in  a  demonstration  (showing)  of 
a  providential  consistency,  which  declares  uniformity  of 
doctrine  and  design,  supported  through  all  ages  of  the 
church  ;  or  in  his  own  language,  the  invariableness  of  the 
doctrines  of  Christianity  in  the  midst  of  the  diversity  of- 
its  forms.  He  shows,  that  Christianity  is  the  same 
always  ;  that  the  progress  of  its  history  has  been  its 
providential  development ;  that  it  has  not  been  impaired, 
but  gradually  opened  ;  and  that  the  Reformation  of  the 
sixteenth  century  restored,  combined,  and  united  its  capi- 
tal elements  of  vitality  and  doctrine  systematized.  "  The 
Reformation,"  says  M.  D'Aubigne,  "  took  the  form  of 
system,  and  carried  it  back  upon  the  form  of  doctrine. 
Then  it  carried  back  these  two  forms  united  upon  the 
form  of  life.  Or  rather,  it  proceeded  in  an  inverted 
order.  It  started  with  life,  led  it  forward  into  doctrine^ 
and  crowned  the  whole  with  system.  The  Reformation 
united  the  three  sorts  of  culture  which  preceded  it." 

This  theory,  thus  adduced  from  history,  leads  him  to 
a  modest  conjecture  in  regard  to  the  future  :  "  A  fifth 
period,  or  form,  has  now  commenced  in  the  church,  mys- 
terious, unknown,  whose  peculiar  characteristics  it  is  not 
yet  given  us  to  discern.  But the  funda- 
mental truths,  which  we  have  passed  in  review,  will  also 
constitute  the  essence  and  glory  of  the  future  form  (de- 
velopment)  God  suffers   nothing  to  be 

lost  in  his  church,     The  church  can  no 


168  "  REASONS 

more  divest  herself  of  the  influence  of  the  successive 
forms,  through  ■which  she  has  passed,  than  a  tree  can 
divest  itself  of  the  layers,  which  every  spring  adds  to  it ; 
or  the  body  of  a  full-grovi^n  man  of  its  annual  increments, 

The  past  will  live  again  in  the  future.     Life, 

doctrine,  system — all  will  be  found  united  in  the  new 
form.  But  will  there  not  be  something  to  give  it  a 
peculiar  character,  and  thus  to  distinguish  it  from  the 
form  (development)  of  the  Reformation  ]  Doubtless 
there  will ;  but  this  something  is  yet  to  come — and  who 
shall  describe  it  ?  Nevertheless,  I  will  hazard  a  conjec- 
ture. Will  not  the  peculiar  feature  of  the  new  form  (de- 
velopment) be  a  universal  activity  in  extending  to  every 
lace  of  men,  and  to  every  man  of  every  race,  what  the 
preceding  forms  have  produced  1  Has  not  the  period  of 
the  Reformation  united  all  the  isolated  excellences  of  the 
first  three,  that  the  new  period  (now  opening  on  the 
world)  may  lay  its  hand  upon  them,  and  spread  them 
abroad  among  mankind  1  Must  not  life,  doctrine,  system^ 
or  rather  Christian  science  become  the  property  of  our 
race,  as  they  have  never  been  hitherto  1  I  am  silent  on 
these  things,  which  are  still  concealed  from  our  view 
by  a  dark  veil." 

And  where  is  the  pertinence  of  this  far-fetched  theory 
to  the  purpose  announced  ]  Let  it  not,  however,  be 
branded  with  the  name  of  theory,  as  if  it  were  an  hypoth- 
esis. It  will  be  seen  how  it  grows  out  of  history,  and 
is  based  upon  it.     But,  of  its  pertinency  in  this  place  : — 

I  beg  leave,  then,  to  say,  that  of  the  new  form,  or 
development,  of  Christianity,  now  opening  on  the  world, 
the  history  of  religion  in  the  United  States  of  America 
must  be  allowed  to  constitute  a  very  essential  and  im- 
portant feature.  Moreover,  this  very  development  on 
this  grand  scale  hath  its  own  minor  developments,  in 
which  American  Christians  are  all  practically  concerned. 
They  have  been  passing  before  the  eyes  of  the  world 
ever  since  the  first  settlement  of  this  country  by  our 
European  ancestors,  and  they  are  still  opening  and  pass- 
ing in  rapid  succession. 

Unquestionably,  we,  Americans,  are  the  most  religious 


FOR    EPISCOPACY.     '  |0i 

people  in  the  world.  Tliat  is,  religion,  as  an  element 
of  society,  has  more  energy  among  us,  than  with  any 
other  people.  The  Papists,  indeed,  have  more  of  the 
externals,  of  the  paraphernalia  of  religion  ;  but  religion 
with  them  is  for  the  most  part  a  passive  principle,  acted 
upon  by  their  immense  and  complicated  machinery. 
With  most  of  European  Protestants,  religion  still  lies 
buried  in  heaps  of  rubbish,  from  which  it  has  never  yet 
been  able  thoroughly  to  disengage  itself.  In  Great 
Britain  it  has  more  purity  and  more  energy  than  on  the 
Contment — far  more — and  it  is  fast  reviving  and  re- 
covering its  primitive  vitality,  under  all  the  advantages 
of  well-digested  doctrine  and  settled  system.  But  with 
us  religion  is  still  more  vital  ;  it  is  more  pure  ;  it  is 
charged  with  far  greater  energy  in  and  over  the  moral 
elements  of  the  community.  "  The  way  of  the  Lord  is 
here  prepared."  As  in  the  construction  and  arrange- 
ment of  our  political  and  civil  fabric  we  had  the  power 
of  rejecting  the  vices  inherent  in  the  institutions  of  the 
Old  World,  and  by  the  favour  of  Providence  have  in  a 
great  measure  succeeded ;  so  have  we  been  able  to  re- 
ject the  vices  of  their  rehgious  systems,  and  to  gain  an 
advancement  on  the  rest  of  the  Christian  world  in  this 
particular,  which,  if  discreetly  used  by  us,  bids  fair  to 
give  us  the  lead  in  that  grand  development  of  Christian- 
ity, which,  in  the  theory  of  Monsieur  D'Aubigne,  is  sup- 
posed to  be  now  in  progress. 

Let  us,  then,  for  a  moment  review  the  religious  history 
of  this  country,  that  we  may  observe  our  own  career,  find 
what  we  now  are,  and  whether,  indeed,  there  be  any- 
thing in  the  present  state  of  religion  among  us  new  and 
extraordinary — enough  to  warrant  the  heading  of  this 
chapter  as  a  leading  topic. 

It  is  manifest  at  a  glance,  that  Christianiry  in  this 
country  has  developed  a  greater  degree  of  vitality — that 
it  has  been  more  energetic  in  its  influences — than  in  any 
other  part  of  the  Christian  world  for  the  time  being. 
Those  events,  (developments,  if  you  please,  or  as  a  class 
making  one  grand  development,)  commonly  called  re- 
vivals of  religion,  which  have  characterized  the  religious 
15  H 


170  REASONS 

history  of  this  country  from  the  beginning,  cannot  be 
overlooked  in  this  place.  They  are  to  the  point  of  our 
present  inquiry,  and  demonstrate  a  religious  susceptibil- 
ity in  the  people  of  this  land,  which  has  never  elsewhere 
been  so  strikingly  developed  in  any  age  or  country,  if  we 
except  the  Apostolic  period  ;  and  the  features  of  our  owa 
history  and  of  that  exhibit  all  that  diversity,  which  might 
be  expected  in  the  light  of  M.  D'Aubigne's  theory,  ad- 
mitting it  to  be  well  founded.  Under  the  ministry  of  the 
Apostles  there  was  exhibited  all  the  genuine  vitality  of 
Christianity,  without  that  doctrine  and  system,  as  a  gen- 
eral character  of  the  public  mind,  which  now  prevails. 
I  mean  only,  what  everybody  will  admit,  that  it  was  not 
possible  for  primitive  Christians  to  be  so  well  informed, 
as  is  in  the  power  of  Christians  of  these  days,  and  as  is 
generally  the  fact  in  such  a  country  as  ours,  and  in  Great 
Britain. 

It  has  been  made  evident  to  all  the  world,  that  the 
developments  of  rehgious  susceptibility  in  the  public 
mind  of  this  country  have  been  extraordinary.  Let  it 
not  be  supposed  for  a  moment,  that  in  pursuing  this  train 
of  reasoning,  I  leave  out  of  view  the  Divine  economy  of 
Christianity  in  any  of  its  peculiar  features  and  appointed 
agencies  ;  that  I  overlook  its  adaptation  to  the  moral  na- 
ture of  man,  as  devised  by  infinite  wisdom ;  that  I  dis- 
regard the  use  of  divinely  appointed  means  ;  or  that  I 
forget,  that  the  Holy  Spirit  of  God  is  the  author  of  all 
pure  religious  affections  in  the  heart  of  man.  All  these 
and  other  leading,  fundamental,  and  cardinal  doctrines 
of  Christianity  are  assumed — taken  for  granted.  I  speak 
now  only  as  a  Christian  philosopher,  investigating  those 
adventitious  conditions  of  society,  which  as  means  or  as 
obstacles  make  Christianity  more  or  less  energetic  in 
one  age  and  in  one  country,  than  in  others.  It  is  false 
to  assume,  that  there  is  no  philosophy  in  the  develop- 
ments of  religion. 

The  economy  of  Christianity  is  fixed  by  God  himself, 
and  unalterable.  But  the  conditions  of  society,  where 
it  is  introduced,  are  adventitious  and  variable.  Hence 
the  effects  of  Christianity  are  variable,  from  the  very 


FOR    EnSCOPACY.  171 

fact,  that  its  economy  is  ever  the  same,  and  society  not 
the  same.  And  all  this  variableness  is  a  proper  subject 
of  philosophical  mvestigation.  No  inquiry  can  be  more 
suitable,  or  more  practically  important  for  Christians. 
It  is  solely  under  the  influence  of  such  considerations, 
that  I  venture  upon  this  ground.  It  is  not  forbidden — 
but  a  duty  ;  it  is  the  way  to  obtain  that  light,  which,  as 
Christians,  we  need  to  qualify  us  for  the  service  of 
our  Divine  Master.  As  Christians  we  need  to  under- 
stand the  state  of  society,  in  which  we  live ;  and  in  the 
way  to  that,  we  are  compelled  to  review  and  investigate 
the  stages  and  modes  of  its  progress  to  any  given  period 
— to  our  own  time. 

It  is  a  matter  of  history,  then,  that  the  moral  elements 
of  the  people  of  this  land  have  proved  peculiarly  and  in 
a  high  degree  susceptible  of  being  influenced  by  religion 
• — by  Christianity.  Religious  excitements,  called  revi- 
vals of  religion,  have  been  a  prominent  feature  in  the 
history  of  this  country  from  its  earliest  periods — more 
particularly  within  a  hundred  years ;  and  the  agency  of 
man  has  always  had  more  or  less  to  do  in  their  manage- 
ment, or  in  their  origination,  or  in  both.  Formerly  in 
theory — for  man  is  naturally  a  philosopher,  and  will  al- 
ways have  his  theory  for  every  event  and  every  fact — 
they  were  regarded  as  Pentecostal  seasons — as  showers 
from  heaven — with  which  this  world  below  had  nothing 
to  do,  but  to  receive  and  be  refreshed  by  them,  as  they 
came.  Such  was  the  theory  of  ministers  and  of  Chris- 
tians generally  m  the  days  of  President  Edwards  ;  such 
was  the  prevailing  impression  for  a  long  time  subsequent ; 
and  such  for  the  most  part  has  it  ever  been,  till  within  a 
few  years  past.  Prayer  and  a  general  preparation  of 
mind  in  Christian  communities,  as  a  passive  condition, 
involving  active  and  earnest  desires,  were  always  con- 
sidered important.  But  direct  and  general  efforts  of  a 
more  positive  kind,  especially  as  reduced  to  a  system,  I 
believe,  were  rarely  if  ever  undertaken  till  of  late  years. 
It  is  impossible  not  to  feel  a  respect  for  such  states  of  the 
public  mind,  accounts  of  which  have  been  given  by  Pres- 
ident Edwards  and  others.  A  whole  community,  or  the 
h2 


172  REASONS 

great  majority  of  them,  absorbed  in  serious  thoughts 
about  eternal  things,  inquiring  the  way  to  heaven,  and 
seeming  intent  on  the  attainment  of  that  high  and  glori- 
ous condition,  presents  a  spectacle,  as  solemn  as  it  is 
interesting  to  contemplate.  Such,  doubtless,  has  been 
the  condition  of  many  communities  in  the  early  and  later 
history  of  American  revivals  ;  and  it  is  no  less  true,  that 
the  fruits  have  been  the  turning  of  many  to  God  and  his 
ways. 

But  while  we  pay  our  unqualified  respect  to  these 
manifest  outpourings  of  the  Divine  Spirit,  when  men 
looked  on  and  felt  and  beheved,  that  they  were  indeed  of 
this  character ;  such  as  have  been  experienced  in  this 
land  for  nearly  a  century,  been  welcomed  by  the  compla- 
cency and  the  holiest  sympathies  of  our  most  eminent 
divines,  and  managed  under  God  by  their  discreet  and 
anxious  culture  ;  such  as  have  been  an  honour  to  re- 
ligion, commanded  the  respect  of  the  world,  and  been  the 
means  of  turning  thousands  from  the  error  of  their  ways 
to  God  and  his  Christ ;  such  as  have  confirmed  the  rela- 
tion of  pastor  and  people,  and  bound  them  together  by 
stronger  ties  ;  such  as  have  promoted  the  general  inter- 
ests of  piety  and  pure  morality  among  the  people,  and 
given  greater  efficiency  to  the  exemplary  and  zealous 
efforts  of  a  regular  ministry  ; — approving  these,  as  in  all 
good  conscience  a  Christian  can  hardly  fail  to  do,  it  is 
impossible  not  to  look  with  some  distrust  and  anxiety  on 
a  new  order  of  religious  excitements,  which,  for  a  few 
years  past,  has  been  gradually  taking  the  place  of  the 
class  above  referred  to,  pervading  the  country  to  no  in- 
considerable extent,  conducted  and  managed  principally 
by  itinerating  ministers,  who  have  no  permanent  connex- 
ions with  society,  whose  influence  has  rather  disturbed 
and  broken  up  the  old  and  wholesome  relation  of  pastor 
and  people,  created  a  wide  spread  and  insatiate  appetite 
for  religious  novelties,  and  brought  about  a  general  in- 
stability in  the  character  of  our  religious  world. 

So  great  has  been  the  respect  of  the  Christian  public 
of  this  land  for  revivals  of  religion,  that  it  was  a  long 
time  before  the  regular  ministry — ^who  had  been  obliged 


FOR    EPISCOPACY.  173 

to  see  their  parishes  invaded  by  these  itinerant  men,  for 
the  declared  purpose  of  producing  rehgious  excitements, 
called  revivals — dared  to  bring  in  question  the  propriety 
or  usefulness  of  these  proceedings.  It  was  sulFiciently 
evident  to  ail  sober  and  discreet  ministers,  whose  piety, 
Christian  zeal,  and  pastoral  character  could  in  no  respect 
be  impeached,  that  these  revivals,  so  called,  had  begun 
to  assume  an  entire  new  character,  which  they  could  not 
approve,  and  which  awakened  their  anxiety.  The  theory 
of  revivals,  from  being  dependant  on  Divine  influence, 
which  was  the  universal  belief  in  their  earlier  history, 
both  among  ministers  and  private  Christians,  had  in  the 
minds  and  preaching  of  these  men  been  reversed,  and 
was  boldly  and  publ'icly  afihrmed,  to  be  dependant  on  man ; 
and  that  a  revival  might  be  had  at  any  time  at  the  loill  of 
Christians,  in  any  given  community — depending,  of 
course,  on  a  specific  set  of  measures  invented  and  ap- 
plied for  this  purpose  under  their  direction  and  control. 

It  is  important  to  be  observed,  that  the  theory  of  revi- 
vals, as  developed  in  the  minds  of  these  men,  has  under- 
gone this  essential  modification — this  entire  change.  I 
say  theory — for  such  undoubtedly  it  is.  The  uniform 
course  pursued  and  the  measures  applied  prove  it  to  be  a 
theory  ;  and  a  theory  well  understood.  In  any  case  it  is 
a  theory.  The  simple  preaching  of  Divine  truth  to 
awaken  religious  attention,  in  the  old  way,  is  a  theory, 
and  ci  legitimate,  scriptural  one.  But  in  the  case  now 
under  consideration  the  theory  involves  a  new  and  spe- 
cific moral  machinery,  or  system  of  measures,  to  be  em- 
ployed and  applied  in  connexion  with  the  most  startling 
and  terrific  appeals  to  the  feehngs  and  passions.  The 
acme  of  the  contrivance  has  been  to  shock  the  mind  and 
drive  it  from  the  position  and  basis,  on  which  education 
and  habit  had  fixed  and  established  it.  The  theory  as- 
sumes, that  no  religious  training  can  be  good  and  right — 
that  all  is  wrong — so  long  as  the  sinner  remains  uncon- 
verted. To  dislodge  him,  therefore,  by  whatever  means, 
entirely  from  his  accustomed  position,  from  all  his  habits 
of  thinking,  at  whatever  anxious  and  conscientious  pains 
they  may  have  been  acquired  and  established  under  the 
15* 


174  REASONS 

best  religious  guardians  and  teachers,  and  to  bring  his  mind 
under  the  influence  and  control  of  this  new  moral  ma- 
chinery, is  conversion.  This  is  the  theory,  and  substan- 
tially the  mode  of  its  application. 

They  who  have  philosophized  so  skilfully  in  the  con- 
struction of  this  theory  and  in  the  application  of  this  ma- 
chinery, must  excuse  us,  if  we  in  turn  philosophize  in 
analyzing  and  exposing  it.  That  theory  of  morals  or  re- 
ligion, which  will  not  endure  scrutiny,  may  justly  be  sus- 
pected as  unsound.  They  who  have  introduced  an  en- 
tirely new  system  of  rehgious  operations,  who  have  un- 
settled the  public  mind,  who  have  disturbed  the  pastoral 
relations  of  the  country,  and  in  a  multitude  of  instances 
entirely  broken  them  up,  must  have  an  uncommon  degree 
of  assurance,  if  they  could  expect  to  assert  and  enjoy 
this  right,  without  having  it  questioned.  The  crisis  has 
doubtless  arrived,  when  it  will  be  questioned ;  it  has 
already  been  questioned;  and  the  regular  ministry  of  the 
country,  having  long  suffered  the  most  grievous  ills  by 
these  incursions,  have  at  last  begun  to  manifest  their 
sense  of  duty  to  the  public,  to  conscience,  and  to  God,  by 
betraying  or  openly  declaring  their  dissent  from,  their 
aversion  to,  and  their  abhorrence  of  these  practices. 
This  dissent,  this  aversion,  this  abhorrence  has  been 
tardy  in  manifesting  itself,  because  of  a  conscientious  re- 
luctance which  all  friends  of  pure  and  genuine  revivals 
have  felt  to  oppose  anything  passing  under  this  name  ; 
and  in  the  hope,  that  these  extravagances  might  be  arrest- 
ed, and  the  cause  of  religion  redeemed  from  their  blight- 
ing influence.  The  forestalling  of  these  events,  which 
has  for  several  years  betrayed  itself  in  superior  and  dis- 
cerning minds,  feeling  the  responsibility  of  their  high  and 
influential  trust  as  ministers  of  religion ;  the  more  open 
expressions  of  opinion,  which  have  come  from  the  most 
respectable  quarters,  in  public  discussions  on  this  ques- 
tion, and  through  the  medium  of  the  press ;  the  gradual 
withdrawal  of  confidence,  which  had  been  unadvisedly 
and  with  the  purest  intentions  bestowed ;  and  the  unin- 
terrupted developments  of  the  rehgious  journals,  abun- 
dantly demonstrate  the  prevalent  and  growmg  irapres- 


FOR    EPISCOPACY.  175 

Sions  of  this  new,  extraordinary,  and  unhappy  state  of  our 
rehgious  world.  It  is  at  last  found  out,  tliat  this  leaven 
is  so  widely  diffused  through  the  mass  of  the  community, 
that  nearly  all  religious  excitements,  wherever  they  oc- 
cur, are  corrupted  by  it ;  it  is  next  to  impossible  to  have 
and  enjoy  a  revived  state  of  religious  feeling  ir  any 
church  and  congregation  without  encountering  it. 

The  causes  of  this  remarkable  state  of  things  are  to 
my  mmd  sufficiently  manifest.  First,  that  grand  devel- 
opment or  form  of  Christianity,  in  the  public  mind  of 
this  country,  which  has  providentially  made  us,  as  a  peo- 
ple, more  susceptible  of  the  energetic  influences  of  re- 
ligious truth  than  any  Christian  nation,  has  afforded  won- 
derful facilities  to  the  most  active  religious  agencies  of 
whatever  kind,  that  have  been  brought  to  bear  on  the 
mass  of  the  community.  From  the  beginning  of  our  his- 
tory and  in  the  structure  of  our  society  we  have  been 
peculiarly  open  to  sudden  irruptions  of  religious  zeal  from 
ignorant  and  inexperienced  persons,  and  from  wild  en- 
thusiasts. The  early  history  of  Massachusetts  proves  it ; 
Trumbull's  History  of  Connecticut  lays  open  the  same 
general  fact ;  and  later  events,  over  a  wider  field,  con- 
firm it.  And  lastly,  if  I  may  be  permitted  the  sugges- 
tion, our  defective  religious  and  ecclesiastical  organiza- 
tions have  ministered  to  this  result.  We  have  had  no- 
thing of  this  kind,  generally  adopted,  and  sufficiently 
well  provided,  compact,  and  firm,  to  protect  and  defend 
us  from  these  irruptions,  or  to  check  and  restrain  these 
tendencies.  A  woman  could  disturb  a  church,  and  a  man 
could  overthrow  it ;  a  bad  and  viciously  disposed  minis- 
ter could  bid  defiance  to  his  brethren,  and  lay  waste  re- 
ligious societies  for  want  of  authority  to  arrest  his  career  ; 
orthodoxy  has  been  exposed  for  want  of  a  common  and 
generally  received  creed ;  and  the  best  and  most  useful 
pastors  of  the  land  have  had  their  influence  destroyed 
and  b&en  broken  up  by  the  lawless  and  rude  incursions 
of  those,  who  are  also  clothed  with  the  ministerial  office 
and  of  the  same  denomination,  because  there  was  none 
that  could  forbid  it.     The  mfluences,  which  govern  the 


176  REASONS 

religious  world,  more  generally  come  up  from  the  lower 
conditions  of  life  and  from  the  ladies,  instead  of  origina- 
ting in  official  stations,  whence  they  ought  to  proceed 
from  the  very  design  of  society  and  by  the  ordinance  of 
God.  In  such  a  state  of  things  it  need  not  seem 
strange,  that  the  sacred  cause  of  religious  revivals  should 
have  been  so  extensively  bhghted  by  the  rash  experi- 
ments of  bold  and  adventurous  spirits,  relying  on  the  phi- 
losophy of  a  human  theory,  rather  than  on  the  power  of 
the  Spirit  of  God — inventing  and  applying  machinery  of 
their  own,  instead  of  using  the  legitimate  means  of  Chris- 
tianity. 

But  lest  I  should  seem  not  to  pay  suitable  respect  to 
\\ie  fruits  of  these  operations,  which,  it  is  averred,  are  often 
good,  and  that  there  is  reason  to  beheve,  that  numerous 
souls  are  born  again  through  this  instrumentality,  it  may 
seem  incumbent  upon  me  to  meet  this  justification.  For 
this  I  am  fully  prepared  by  the  experience  I  have  had  and 
the  observation  I  have  made. 

I  will  admit,  then,  that  souls  are  regenerated  and 
brought  into  a  spiritual  union  with  Christ  by  this  instru- 
mentality ;  that  scores,  even  hundreds  are  ;  or  any  num- 
ber that  may  be  claimed  by  those  who  advocate  this  sys- 
tem, be  it  more  or  less ;  and  even  on  that  ground  I  can 
see  abundant  reasons  for  anxiety  and  regret,  that  such  a 
system — such  modes  of  operation  have  prevailed,  or  ever 
been  introduced  in  our  religious  world  :- — 

Because  I  am  reasonably  convinced,  by  the  widest 
scope  of  this  question,  and  by  all  the  relations  and  bear- 
ings of  these  practices,  that  they  are  in  the  way  of  the 
spiritual  regeneration  and  salvation  of  the  greater  num- 
ber of  souls.  Of  course  I  allude  to  that  system  of  opera- 
tions, which  contrives  to  get  up  in  any  given  community 
the  greatest  possible  religious  excitement ;  which  sets 
out  on  the  principle,  that  it  is  possible  to  accomphsh  this 
object  in  the  execution  of  a  specific  plan;  which  goes  to 
work  with  this  view ;  which,  in  instances  too  many  to  be 
a  subject  of  conjecture  as  to  their  number,  has  been 
known  to  succeed ;  wliich  has  a  distinct  theory  by  which 


FOR    EPISCOPACY.  177 

to  control  and  dictate  its  measures ;  and  which,  in  its 
progress,  is  characterized  by  great  violence. 

First,  by  violence  to  customary  modes  of  religious  op- 
eration. However  pure,  good,  and  unexceptionable  they 
may  have  been,  it  sets  them  almost  entirely  aside,  and 
introduces  a  new  system,  on  the  principle,  that  novelty  is 
an  essential  element  of  this  moral  machinery.  It  is  per- 
fectly philosophical  for  the  end  in  view.  It  contrives  to 
take  the  public  mind  by  surprise,  and  thus  gains  an  op- 
portunity to  descend  upon  it  in  an  overwhelming  manner. 
Every  stage  of  progress  is  studied  and  arranged  philo- 
sophically, by  considering  what  man  is  individually  and 
socially,  how  he  is  likely  to  be  affected  by  a  given  treat- 
ment applied  to  his  mind  and  feelings,  as  a  religious  and 
accountable  being.  Ail  the  preaching,  addresses,  warn- 
ings, entreaties,  exhortations,  prayers — the  time,  place, 
number,  and  continuous  succession  of  all  meetings — are 
studiously  contrived  and  applied  to  the  great  end — ex- 
citement. The  greater  the  excitement,  the  better.  And 
when  the  object  of  excitement  is  gained — when  pubhc 
sympathy  is  sufliciently  roused — the  most  violent  meas- 
ures are  employed  to  urge  and  press  persons  to  the  state 
of  conversion.  Great  violence  is  done  to  ordinary  habits 
of  thinking  and  feeling,  though  they  maybe  indifferent  or 
even  approvable  as  to  their  character.  No  matter  how 
good  and  thorough  the  Christian  education  of  the  subjects 
of  this  influence  may  have  been,  yet  they  must  be  startled 
— shocked  ;  they  must  be  invaded  by  some  new  and  un- 
expected access  to  their  imaginations,  fears,  hopes,  pas- 
sions ; — in  short,  their  minds  must  be  entirely  dislodged 
from  accustomed  positions  and  from  all  former  ground, 
however  good  and  proper  it  may  have  been,  and  they 
must  be  compelled.,  in  a  moment  of  the  greatest  possible 
excitement,  to  yield  themselves  entirely — their  intellect, 
their  reason,  their  imagination,  their  belief,  their  feelings, 
their  passions,  their  whole  souls — to  a  single  and  new 
position,  that  is  prescribed  to  them. 

Now,  I  do  not  deny,  that  in  many — nor  do  I  feel  any 
interest  in  denying,  that  in  most — of  these  instances,  the 
individuals  thus  subdued,  as  it  is  commonly  called,  have 
h3 


178  REASONS 

really  been  subdued  to  God  ;  that  they  are  genuine  con- 
verts. But  after  granting  this,  which  is  all  that  can  be 
claimed  by  anybody,  I  must  be  permitted  to  express  my 
distinct  and  deep  conviction,  that  the  mode  of  accomplish- 
ing this  object  is  ever  afterv^^ard  injurious  to  these  very 
minds  ;  injurious  to  society  religiously  considered  ;  and 
an  obstacle  in  the  way  of  the  conversion  and  salvation  of 
the  greatest  number  of  souls. 

It  is  injurious  to  these  minds.  Granting,  that  their 
hearts  have  been  subdued  to  God,  it  is  no  less  true,  in 
most  instances,  that  their  minds,  their  reasoning  powers, 
have  been  broken  down  by  man.  The  intellect  has  re- 
ceived a  shock  by  this  extraordinary  and  violent  treat- 
ment, which  cannot  easly  be  repaired.  It  is  the  very 
plan  of  this  onset  to  subject  XhQ  mind  as  well  as  the  heart. 
The  theory  of  conversion,  with  this  class  of  reformers, 
comprehends  this  scope,  and  is  not  fulfilled,  till  this  in- 
tellectual bondage  is  attained.  A  narrow  circle  of  think- 
ing and  reasoning,  in  a  few  set  and  cant  phrases,  is  pre- 
scribed to  the  converts,  from  which,  if  they  ever  venture 
to  depart,  they  forfeit  the  proper  character  of  Christians, 
and  are  considered  as  being  actuated  by  abandonment  of 
principle  ;  or  by  a  return  to  their  old  ways  ;  or  by  con- 
formity to  the  world.  The  mind,  reduced  to  such  a  bond- 
age, can  never  afterward  be  free — cannot  be  open  to  gen- 
eral cultivation  and  improvement.  A  false  theory  of 
Christian  character  is  propounded  and  adopted ;  a  false 
conscience  is  formed  and  nurtured  ;  the  intellect  is  en- 
slaved ;  and  the  entire  intellectual  and  moral  character  is 
vitiated,  as  compared  with  the  highest  and  most  desira- 
ble standard.  A  false  theory  of  conversion  is  of  course 
at  the  basis  of  all  these  defects  :  It  is  false  in  the  minds 
of  those  who  originate  and  manage  these  violent  excite- 
ments ;  and  f'llse,  as  it  becomes  stereotyped  in  the  minds 
of  their  converts.  They  allow  nobody  to  be  Christians, 
except  by  this  rule.  Whoever  do  not  come  into  their 
way  of  thinking,  and  whose  taste  does  not  lead  them  to 
adopt  the  same  cant  phrases,  when  talking  on  the  sub- 
ject of  religion,  are  no  Christians.  They  can  deternune 
a  person's  Christian  character  at  a  glance,  or  by  a  word, 
or  by  an  act,  or  by  the  want  of  some  act. 


FOR   EPISCOPACY.  179 

Next,  these  violent  excitements,  and  the  violence  thai 
is  carried  into  them,  are  injurious  to  society  religiously 
considered.  It  is  impossible,  that  the  mind  of  a  commu- 
nity should  remain  long  in  such  a  state  of  excitement. 
Aware  of  this,  it  is  a  uniform  device  of  those  who  get 
them  up  and  who  supervise  them,  to  make  the  most  of 
them — to  push  them  to  the  greatest  extreme.  They  re- 
gard it  as  a  harvest  time.  And  just  in  proportion  as  the 
public  mind  has  been  overstrained,  will  be  the  reaction. 
It  will  not  simply  fall  back  to  a  sober  position,  where  it 
was  before  being  excited,  but  it  will  retire  into  the  oppo- 
site extreme  ;  and  withal  there  will  be  left  on  it  the  pall 
of  a  morbid,  painful,  alarming  indifference  to  religion. 
There  will  be  a  prevailing  impression  of  the  unhealthi- 
ness  of  the  excitement,  that  is  gone  over,  and  a  proportion- 
ate aversion  ever  to  be  acted  on  again  in  the  same  way. 

And  consequently,  in  the  third  place,  it  will  prove  an 
obstacle  in  the  way  of  the  conversion  and  salvation  of  the 
greater  number  of  souls.  "  The  harvest  truly  will  be  past, 
and  the  summer  ended."  The  pale  and  sickly  mantle  of 
autumn  will  throw  its  folds  over  the  community  ;  and  the 
chills,  and  frosts,  and  bands,  and  desolation  of  winter 
will  succeed.  Follow  the  train  of  these  violent  excite- 
ments, and  see  if  it  is  not  so.  It  is  impossible  it  should 
be  otherwise.  The  number  of  converts  made  by  such 
violence — the  general  character  of  whom  is  far  from  be- 
ing most  desirable — though  that  number  may  seem  to  be 
great  for  the  time,  is  no  compensation  for  the  sad  effects 
left  behind,  and  for  the  removal  of  all  prospect  and  hope, 
that  religion  can  again  very  soon  be  made  to  claim  the 
attention  of  such  a  community.  It  is  very  reasonable  to 
believe — it  is  difficult  not  to  be  convinced  and  fully  sat- 
isfied— that,  in  view  of  the  evils  resulting  from  such  a 
course  to  the  minds  of  individuals  and  of  the  public,  a 
uniform  career  of  faithful  preaching  and  pastoral  labour, 
on  a  scale  that  can  be  steadily  maintained  and  applied, 
without  coldness  on  the  one  hand  or  intemperate  and 
violent  zeal  on  the  other,  would,  in  the  long  run,  be  the 
means  of  converting  and  saving  many  more  souls,  than 
by  these  fitful  and  violent  convulsions,  so  marked  with 
extravagance  and  blind  zeal. 


180  REASONS 

Let  it  not  be  supposed — no,  not  for  a  moment— that 
these  remarks  have  any  reference  to  those  outpourings  of 
the  Spirit  of  God,  which  have  been  experienced  by  the 
rehgious  congregations  of  this  land  in  former  periods  ;  and 
which,  I  would  fain  hope,  have  not  been  altogether  with- 
drawn. God  forbid.  But  I  refer  exclusively  to  a  sys- 
tem of  measures  of  that  specific  character,  which  I  have 
now  been  considering,  so  well  known  to  have  been  re- 
cently and  widely  introduced  into  this  country  ;  which 
seems  to  be  based  upon  a  theory,  that  can  dispense  with 
Divine  influence,  and  substitute  the  power  of  man  ;  and 
which  has  so  extensively  changed  the  character  and  rev- 
olutionized the  operations  of  the  religion  of  this  land. 
They  are  an  entirely  new^  state  of  thmgs  ;  they  are,  as 
seems  to  me,  the  work  of  man,  and  not  of  God.  It  may 
fairly  be  inferred  from  the  spirit  that  is  in  them,  and  from 
the  pretensions  which  they  carry  upon  their  face,  that 
they  claim  to  be  the  work  of  man.  There  is  a  broad  phy- 
lactery on  the  forehead,  a  legible  inscription  on  the  front, 
of  these  enterprises  :  It  all  depends  on  our  loill.  And  it 
may  easily  be  believed ;  it  is  sufficiently  manifest. 

The  peculiar  and  quick  religious  susceptibilities  of  the 
people  of  this  land  have  been  tortured  upon  this  rack. 
That  grand  and  bright  development  of  Christianity,  so 
hopeful  of  good  to  America  and  to  the  world,  which  Prov- 
idence had  brought  out  in  the  favourable  temper  of  our 
people  towards  religion,  has  been  for  a  season  eclipsed  ; 
and  is  even  now  under  a  cloud.  But  it  cannot  long  be 
so.  Every  great  evil  of  this  kind  hath  a  providential 
remedy ;  it  carries  along  with  it  its  own  cure  ;  society 
cannot  endure  it.  It  only  remains  for  the  sober,  the  en- 
lightened, the  pure,  the  truly  zealous  ministry  of  our  dif- 
ferent denominatiens,  who  have  seen  and  deplored  these 
evils,  and  who  have  felt  themselves  threatened  to  be  over- 
whelmed by  them,  along  with  the  prostration  of  the  gen- 
eral interests  of  religion — to  arise,  to  assert,  and  to  wield 
their  own  appropriate  influence,  in  united,  determined,  and 
persevering  efforts  to  drain  the  land  of  this  tide  of  ruin, 
and  to  bring  back  the  rehgious  pubhc  to  their  right  mind 


FOR    EPISCOPACY. 


181 


CHAPTER  VI. 

The  proper  design  and  value  of  religious  creeds  in  connexion  with 
Church  polity  and  government. 

I  AM  aware  that  the  apparent  drift  and  bearing  of  the 
topic  here  announced  may  seem  at  the  first  glance  to  be 
a  gratuity  in  this  place.  But  I  have  already  suggested 
and  openly  conveyed  in  sundry  forms,  incidental  and 
direct,  that  the  use  made  of  the  comprehensive  creed, 
comm.only  called  the  Confession  of  Faith,  in  the  practice 
of  the  highest  authorities  of  the  Presbyterian  church,  has 
been  a  subject  of  very  grave  difficulty  in  my  own  mmd, 
in  connexion  with  other  developments  of  our  religious 
world.  It  has  seemed  to  me  also,  that  this  practice  is 
necessarily  and  rapidly  forcing  the  whole  Presbyterian 
denomination  to  a  crisis,  which  must  involve  the  con- 
sideration and  discussion  of  the  topic  I  have  here  brought 
to  view,  in  a  new  and  interesting  light.  It  must  now 
unavoidably  and  very  soon  be  determined  by  the  Presby- 
terian church,  whether  assenting  to  a  common  creed  and 
confession  of  faith  is  tantamount  in  its  authority  over 
the  conscience  to  our  obligations  of  respect  for  the  Bible  ; 
or  whether  it  is  to  be  interpreted  as  a  general  expression 
of  our  behef  in  Christianity  ; — whether  it  is  to  be  apphed 
and  enforced  in  whole  and  in  particular — verbatim  et 
literatim — by  authoritative  interpretation  for  the  time 
being,  which  is  of  course  accidental ;  or  whether  it  is  to 
be  regarded  as  a  common  and  declarative  standard  of 
belief,  liberally  interpreted,  in  accommodation  to  that  in- 
variable diversity  of  views,  which  has  always  character- 
ized all  religious  associations,  however  intimate  the  fel- 
lowship of  the  individuals  composing  them; — whether  the 
practical  design  of  a  mutual  Confession  of  Faith  is  to 
unite  in  one  society  for  concert  of  action  in  promoting 


182  \      REASONS 

the  cause  of  Christ  those  Christians,  whose  rehgious  be- 
lief is  generally  of  the  same  type,  and  so  nearly  in  coin- 
cidence as  to  afford  a  pleasant  and  profitable  exercise  of 
Christian  charity  in  allowing  some  slight  diversity  of 
speculation,  rather  than  being  the  occasion  of  distrust 
and  offence  ;  or  whether  the  principal  object  of  a  creed 
be  to  set  up  and  authorize  a  perpetual  inquisition  over 
the  minds  of  a  Christian  fraternity,  and  thus  permit  them 
the  doing  of  little  else  besides.  If  I  do  not  mistake  in 
my  observance  of  the  symptoms  of  the  time,  this  ques- 
tion is  now  to  be  tried  and  settled  for  a  large  portion  of 
the  religious  public  of  the  land ;  and  for  momentously 
important  and  practical  purposes.  I  think  it  morally 
impossible,  in  the  train  of  recent  events,  that  the  Chris- 
tian community  should  not  have  thought  much  on  this 
subject,  and  generally  made  up  their  minds. 

Inasmuch,  therefore,  as  my  own  mind  has  been  not  a 
little  influenced  by  this  state  of  things  in  changing  my 
religious  connexion ;  and  inasmuch  as  I  think  it  must 
and  will  be  discussed  in  such  a  crisis,  there  may,  per- 
haps, be  some  apology  for  my  taking  a  part  in  it  at  the 
conclusion  of  this  volume,  so  far  as  to  present  the  sub- 
stance and  results  of  my  own  reasonings  on  the  subject ; 
nor  can  I  see,  that  it  is  entirely  alien  to  the  general  de- 
sign of  these  pages. 

The  legitimate  design  and  the  exact  measure  of  value 
of  a  mutual  Confession  of  faith  among  Christians  asso- 
ciated for  the  public  purposes  of  a  common  Christianity, 
involving  the  question  of  the  minuteness  or  generality 
of  its  specifications,  is  perhaps  a  problem  yet  to  be 
solved.  At  the  same  time,  that  I  have  seen  reasons  for 
sympathizing  to  some  extent  with  those  who,  on  account 
of  the  abuses  of  creeds,  have  declared  against  the  prac- 
tice altogether,  except  in  a  simple  confession  on  the  in- 
spired records,  I  have  always  rested  in  the  conviction, 
that  a  common  and  mutual  declaration  of  faith  in  that 
volume,  under  specifications  sufficiently  distinct  and  suf- 
ficient in  number  to  comprehend  and  indicate  the  pecu- 
liar, fundamental,  and  leading  truths  of  Christianity,  aa 


FOR    EPISCOPACY.  183 

necessary  to  the   ends   of  Christian  fellowship,  may  be 
beneficial,  and  is  in  fact  practically  important. 

A  simple  profession  of  belief  in  tiie  Bible  may  com- 
prehend all  that  is  important  to  and  obligatory  on  a 
Christian  ;  and  it  is  no  less  true,  that  such  a  profession 
may  be  made  by  a  man,  who  has  not  a  single  particle 
of  belief  in  common  with  a  Christian.  It  may  embrace 
all  the  peculiarities  of  Christianity  ;  it  may  embrace  any 
given  parts  of  them  ;  or  it  may  reject  them  all.  The  en- 
lightened, sincere,  humble  Christian  says — I  believe  in 
the  Bible  ;  and  it  may  be,  that  his  faith  in  that  volume 
is  well  pleasing  to  God.  Another  Christian,  less  enlight- 
ened, but  equally  sincere  and  humble,  says — 1  believe 
in  the  Bible  ;  and  his  faith  too  may  be  acceptable  to 
God.  He  may  have  some  error  in  his  belief — and 
what  uninspired  man  has  not  ]  None  of  us  can  meas- 
ure nicely  in  any  balance  of  our  own  construction  the 
degree  of  error  which  a  man  may  hold,  and  yet  be 
saved. 

Two  men  may  present  themselves,  both  professing  a 
belief  in  the  Bible  ;  but  one  acknowledges  Jesus  Christ 
as  God,  and  the  other  denies  it ;  or  one  believes  in  the 
doctrine  of  angels,  of  mind  independent  of  matter,  and 
of  the  resurrection,  while  the  other  is  a  sort  of  Sadducee, 
and  rejects  all  the  three  ;  or  one  believes  in  the  neces- 
sity of  a  spiritual  renovation  by  Divine  influence,  but  the 
other  does  not  ;  and  so  on.  Their  diversity  of  belief,  on 
the  one  side  and  on  the  other,  may  comprehend  all  the 
varieties  that  have  ever  been  known  in  the  history  of 
Christianity  ;  and  yet  they  both  profess  to  believe  in  the 
Bible.  This  diversity  may  go  even  further.  A  man 
may  profess  to  believe  in  the  Bible,  under  such  mental 
qualifications  and  reservations,  as  to  make  him  out  a 
deist — an  infidel.  When  he  comes  to  be  examined,  and 
the  true  character  of  his  faith  is  developed,  he  says, 
perhaps,  very  frankly.  Oh  yes,  I  beheve  in  the  Bible  as 
I  do  in  the  Koran,  or  the  sacred  books  of  any  other  reli- 
gion ;  as  I  do  in  any  literary  records,  ancient  or  modern, 
religious  or  otherwise,  according  to  their  history,  as 
asserting  claims  to  my  respect,  be  it  more  or  less. 


184  .  REASONS 

It  is  evident,  therefore,  that  a  simple  profession  of  be- 
lief in  the  Bible  is  so  far  from  determining  the  character 
and  measure  of  a  man's  faith,  as  a  Christian,  that  it  does 
not  even  decide  whether  he  be  a  Christian  or  an  infidel; 
a  pagan  or  a  Mohammedan.  If,  therefore,  men  are  to 
associate  together  as  Christians,  and  for  Christian  pur- 
poses, they  must  have  some  other  terms  of  agreement, 
than  simply  that  they  believe  in  the  Bibl'e.  The  posi- 
tion, therefore,  that  such  a  profession  is  sufficient,  is  a 
false  one — false  for  the  objects  of  Christian  fellowship 
and  enterprise. 

It  is  admitted  on  all  hands,  that  there  are  distinct  pe- 
culiarities in  the  Christian  religion  ;  and  it  will  also  be 
admitted  by  tlie  majority  of  Christians,  that  a  profession 
of  belief  in  this  rehgion  ought  to  be  supported  by  a  life 
that  shall  exhibit  these  peculiarities.  "  Ye  are  a  city 
set  on  a  hill  ;  ye  are  the  salt  of  the  earth  ;  ye  are  the 
hght  of  the  world  ;  let  your  light  so  shine,"  &c.  "  Verily, 
verily  I  say  unto  you,  except  a  man  be  born  of  water  and 
of  the  Spirit,  he  c?nnot  enter  into  the  kingdom  of  God." 
"  Marvel  not  that  I  said  unto  you,  Ye  must  be  born 
again."  "  If  the  world  hate  you,  ye  know  that  it  hated 
me  before  it  hated  you.  If  ye  were  of  the  world,  the 
world  would  love  his  own,"  &c.  "  If  any  man  be  in 
Christ  he  is  a  new  creature,"  &c.  Some,  indeed,  have 
maintained,  that  the  primitive  sense  of  conversion  implies 
only  a  coming  into  the  Christian  faith  and  system  from 
Judaism,  paganism,  or  any  religious  state  uncongenial 
with  Christianity.  This  may  possibly  be  true,  if  the 
meaning  be  extended  so  far  as  to  embrace  a  spiritual 
renovation  of  the  mind  and  affections  by  the  Spirit  of 
God  ;  but  not  otherwise.  Such  evidently  was  the  doc- 
trine of  Christ  and  his  apostles.  The  apostolic  epistles 
evince  throughout,  that  they  maintained  an  inseparable 
connexion  between  the  peculiarities  of  Christian  faith 
and  practice  ;  and  that  the  practice  is  as  peculiar  as  the 
faith.  They  evidently  attached  importance  to  the  Chris- 
tian belief,  as  being  influential  over  the  heart,  life,  and 
manners — renovating  individuals  and  renovating  society. 
Christians  are  exhorted  to  "  hold  fast  the  form  of  sound 


FOR   EPISCOPACY.  185 

words  :"  to  "  hold  fast  the  profession  of  their  faith  with- 
out wavering  ;"  to  "  contend  earnestly  for  the  faith  once 
delivered  to  the  saints,"  &c.  Departures  from  the  faith 
are  foretold,  and  the  consequences,  as  being  very  disas- 
trous. The  epistles  of  John,  who  lived  to  a  great  age, 
and  witnessed  numerous  apostacies  of  individuals,  and 
the  decline  of  churches,  are  full  of  admonitions  on  the 
importance  of  a  correct  faith.  The  most  remarkable 
development  of  his  patriarchal  character  had  a  uniform 
bearing  on  this  practical  point. 

M.  D'Aubigne's  philosophical  retrospect  of  the  devel- 
opments of  Christianity  under  the  successive  periods  of 
the  Christian  era,  as  noticed  in  the  previous  chapter,  if  it 
be  admitted  to  be  worthy  of  respect,  shows  how  much 
importance  has  always  been  attached  to  doctrine — faith — 
which  came  at  last  to  be  systematized  ;  and  for  aught 
that  can  be  seen,  with  propriety,  and  for  public  conve- 
nience and  advantage.  All  the  inspired  records  seem 
to  have  been  contrived  to  assert,  develope,  and  guard  a 
right  faith.  Indeed,  Christianity  would  obviously  be  de- 
fective, if  it  were  not  thoroughly  furnished  with  the  ele- 
ments of  doctrine  concerning  God,  the  Saviour,  the  de- 
sign of  his  mission,  the  character  and  wants  of  man,  the 
method  devised  and  the  agencies  employed  for  his  recov- 
ery, the  future  state,  &c.  &c. 

History  demonstrates,  that  Christians  have  always 
felt,  and  still  feel — and  the  world  has  also  been  under 
the  same  impression — that  the  followers  of  Christ  are  to 
be  distinguished  by  their  faith  and  practice.  They  are 
a  chosen  and  separate  people  ;  and  if  separate,  there  must 
be  some  public,  visible  marks  of  separation.  These  con- 
sist primarily  and  formally  in  the  right  use  and  applica- 
tion of  the  sacramental  ordinances  by  the  proper  ministe- 
rial authority.  But  the  use  of  the  ministry  is  not  only 
to  connect  the  church  with  the  inspired  records,  as  the 
source  of  its  authority,  but  also  as  the  fountain  of  reli- 
gious belief  These  records,  since  completed,  are  to  the 
world  simply  a  collection  of  literary  compositions,  satis- 
factorily attested  as  having  emanated  from  the  Divine 
mind.  Yet,  they  are  in  truth  literary  records  simply,  in 
16* 


186  REASONS 

their  palpable  forms,  the  meaning  of  which  is  to  be  de- 
termined by  fair  and  reasonable  rules  of  exegesis  ;  and 
when  rightly  interpreted,  they  exhibit  the  elements  of 
Christian  faith. 

Although  one  passage  of  Scripture  may  throw  light  on 
another,  within  the  range  of  the  record,  yet  Scripture 
cannot  interpret  itself  as  a  whole.  That  is  to  say,  a 
creed  cannot  be  constructed  out  of  its  own  language 
solely,  as  the  medium  of  conveying  its  meaning.  For  ex- 
ample : — If  one  or  more  passages  of  Scripture  be  cited 
to  explain  another,  and  so  on,  till  the  entire  record  is 
quoted,  the  student  has  been  reasoning  in  a  circle,  and 
finds  himself  in  the  end  just  where  he  was  when  he  be- 
gan, and  no  wiser  as  to  the  meaning  of  the  whole.  He 
is  lodged  in  a  truism,  that  the  Bible  is  the  Bible.  This 
investigation  may  have  increased  his  knowledge — and 
his  knowledge  of  the  records  examined  ;  such  must  have 
been  the  result ;  but  it  will  have  determined  no  matter 
of  faith  between  him  and  a  second  person,  as  to  what 
the  Bible  declares,  or  reveals.  The  inspired  record 
alone  and  nothing  more,  in  this  round,  will  be  before  the 
public  as  common  property  ;  and  the  question  still  re- 
turns— what  is  its  meaning  1  Citing  Scripture,  therefore, 
to  explain  Scripture,  cannot  be  a  Creed,  or  Confession 
of  faith.     It  is  simply  saying — We  believe  in  the  Bible. 

It  amounts  to  this  : — That  other  forms  of  language 
must  be  used  and  applied,  as  a  commentary,  or  medium 
of  exhibiting  and  conveying  the  sense  of  Scripture  to 
a  community  of  minds.  Consequently,  other  forms  of 
language  must  be  used  in  a  creed  to  declare  and  profess 
a  common  faith,  deduced  from  and  founded  on  the  Scrip- 
tures.    This  needs  no  further  proof. 

The  Bible  is  replete  with  elementary  principles  of 
morals  and  rehgion,  distinctly  developed,  yet  running 
and  melting  into  each  other,  as  a  beautiful  and  harmoni- 
ous whole,  or  system.  It  is  not  ordinarily  deemed  either 
important  or  convenient  for  a  creed,  designed  as  a  stand- 
ard of  Christian  fellowship,  and  as  a  basis  of  concert  in 
action  and  enterprise,  to  embrace  every  item  of  these 
principles ;  but  only,  that  it  should  be  a  summary  of  doc- 


FOR   EPISCOPACY.  187 

trine — a  comprehensive  statement  of  the  great,  funda- 
mental, and  leadmg  principles  of  Christianity.  It  is 
manifest,  that  there  must  be  something  of  this  kind  to 
constitute  a  common  ground  to  stand  upon. 

Christianity  is  pre-eminently  a  religion  of  sentiment — 
a  religion  begetting  decided,  strong,  ardent  feeling.  And 
the  feelings  thus  produced  are  the  result  of  two  causes  in 
their  combined  and  concentrated  action,  viz.  speculative 
views  and  Divine  influence — the  first  instrumental  and 
the  last  efficient.  But  the  last  cannot  or  will  not  act  bui 
in  coincidence  with  the  light,  which  the  first  has  thrown 
in  upon  the  mind.  The  vhahty  and  power  of  genuine 
religious  sentiment  depend  upon  correct  doctrinal  views, 
or  on  a  correct  faith.  For  example :  On  correct  viev/s 
of  God,  of  Christ,  and  of  the  Holy  Spirit ;  of  man  in  his 
primitive  and  fallen  condition ;  of  the  principle  of 
atonement  by  the  death  of  the  Saviour ;  of  the  Mediato- 
rial office  ;  of  the  office  of  the  Spirit ;  of  the  lost  condi- 
tion of  man,  as  an  individual,  and  as  a  race  ;  of  the  ad- 
vantages to  be  gained  by  the  use  and  application  of  the 
remedy,  &c.  The  light  of  the  Christian  scheme,  as  a 
whole,  bursting  in  upon  the  mind  of  man — supposing 
that  he  had  none  of  it  before — would  be  like  the  day  that 
follows  night.  And  it  amounts  to  the  same  thing  in  the 
end,  whether  it  comes  at  once,  or  whether  it  comes  by 
degrees.  It  makes  a  new  world — a  new  creation  ;  or 
rather  opens  on  the  mind  the  universe  as  it  is,  in  con- 
nexion with  its  Supreme  Head.  Where  all  was  dark- 
ness, all  becomes  light.  It  produces  an  entire  new  state 
of  feeling,  as  compared  with  the  necessary  doom  of  man 
independent  of  such  a  system  of  redeeming  agencies. 

But  these  impressions,  these  sentiments,  these  feel- 
ings, as  being  ardent  and  powerful,  are  awakened  by  the 
peculiarities  of  Christianity — by  what  it  exhibits  of  God 
in  relation  to  man  in  the  scheme  of  redemption.  Ob- 
serve what  a  transformation  of  character  it  produced  in 
the  Apostles,  in  the  first  Christians ;  and  what  of  the 
same  thing  it  has  done  from  that  age  to  this,  and  is  still 
doing.  What  motives  must  they  be,  that  have  produced 
such  results !     And  all  this  has  depended  and  always 


!88  REASONS  "? 

depends  upon  the  views  brought  before  the  mind  ;  which 
become  incorporated  with  the  affections  ;  and  which  are 
habitually  cherished.  There  may  be  a  nominal  Chris- 
tianity, which  has  no  such  power ;  but  its  essence  always 
produces  the  same  effect.  Christianity  may  be  and  has 
been  adulterated ;  and  hence  the  importance,  the  neces- 
sity of  keeping  up  its  vitahty  by  a  conventional  "  form 
of  sound  words  ;"  that  is,  by  a  suitable  creed,  imbodying 
the  vital  principles — the  all-powerful  elements  of  this 
religion.  I  know  not,  but  the  time  may  come  when 
creeds  may  be  dispensed  with  ;  but  in  the  present  state 
of  the  human  mind  and  of  society  it  seems  impossible. 

If,  then,  it  may  be  considered  as  settled,  that  it  is  more 
convenient,  if  not  necessary,  for  Christians  to  be  asso- 
ciated under  such  an  instrument,  three  or  four  important 
questions  arise.  First,  how  comprehensive  shall  it  be  ] 
Next,  shall  it  be  simply  declarative,  or  also  demonstra- 
tive and  expository  !  Thirdly,  shall  it  be  catholic,  or 
sectarian  1  And  lastly,  ought  slight  deviations  to  be  re- 
garded as  worthy  of  disciplinary  notice  1 

First,  how  comprehensive  shall  it  be  ?  I  presume  not 
to  assume  the  office  of  advice  and  control,  but  merely 
use  the  privilege  of  declaring  individual  and  private 
opinion.  I  think,  then,  that  a  creed,  or  confession  of 
faith,  (I  use  these  terms  as  convertible,  and  in  the  broad- 
est sense),  to  be  adopted  by  the  Church  of  Christ,  ought 
to  be  sufficiently  particular  to  bring  out  distinctly  all  the 
essentials  of  Christianity,  and  sufficiently  comprehensive 
to  be  used  and  appreciated  by  all  classes.  If  it  be  not 
so  constructed  as  to  meet  the  first  of  these  requisites, 
the  grand  design  fails  to  be  accomplished,  viz.  a  mutual 
declaration,  not  only  of  our  faith  in  the  Bible  as  the 
word  of  God,  but  of  those  distinctive  peculiarities  and 
essential  doctrines,  which  we  are  agreed  the  Bible 
teaches.  A  confession  of  faith  on  the  Bible  should  not 
only  determine,  that  those  who  adopt  it  are  Christians  in 
their  belief,  in  distinction  from  a  confession  on  the  same 
records,  which  any  philosopher  or  literary  man  might 
make,  whether  he  be  a  Christian  or  not ;  but  it  should 
also  determine,  on  all  essential  points,  our  views  of  the 


FOR    EPISCOPACY.  189 

character  and  attributes  of  God  ;  of  the  character,  work, 
and  offices  of  Christ ;  of  the  Holy  Spirit  ;  of  the  char- 
acter and  wants  of  man  in  relation  to  God  and  the  Chris- 
tian scheme  ;  of  what  man  was  before  the  fall,  of  what 
he  is  since,  and  of  the  change  required  in  him  as  a  prep- 
aration for  holy  and  useful  living  on  earth,  and  for  hap- 
piness in  heaven ;  of  the  future  states  of  reward  and 
punishment ;  and  of  sundry  other  doctrines  prominently 
revealed  in  Scripture,  and  practically  important.  It 
should  be  distinctly  declarative  of  all  the  positive  insti- 
tutions that  are  peculiar  to  Christianity,  such  as  the  con- 
secration of  a  seventh  part  of  time  to  religious  and  holy 
purposes  ;  the  Christian  ministry  and  its  appropriate  of- 
fices ;  the  sacraments  ;  private,  family,  and  public  wor- 
ship ;  private  and  public  reading,  teaching,  and  studying 
of  the  Scriptures ;  matrimony  and  its  laws ;  family  and 
civil  commonwealths,  with  the  peculiar  rights  and  pow- 
ers of  each,  &c.  The  moral,  perpetual,  and  univer- 
sal obhgations  of  the  Decalogue,  in  all  its  parts  and  bear- 
ings, should  have  a  distinct  recognition ;  as  well  also 
the  obhgation  of  all  parts  of  holy  Scripture,  strictly  and 
purely  moral,  and  of  universal  application.  The  two 
great  and  comprehensive  laws  of  Christ,  on  love  to  God 
and  love  to  man,  should  be  made  prominent. 

It  may  easily  be  seen,  that  the  Church  of  Christ,  as  an 
organized  society,  bound  together  in  covenant  with  God 
and  with  each  other  for  private  and  public  good,  for  the 
maintenance  and  propagation  of  Christian  principles,  and 
for  tiae  grand  enterprise  intrusted  to  her  of  subjugating 
the  world  to  Jesus  Christ,  of  "  teaching  all  nations,  and 
baptizing  them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost,"  would  be  defective  without 
some  public  and  distinct  recognitions,  as  particular  and 
comprehensive  as  these.  These  fundamental  and  grand 
principles  should  be  set  forth,  as  "  line  upon  line,  and 
precept  upon  precept."  They  should  be  a  part  of  com- 
mon and  universal  education,  public  and  private.  Else, 
from  the  known  depravity  of  man,  the  church  would  de- 
cline, and  Christianity  become  a  nullity,  as  to  its  hal- 


190  .  REASONS 

lowing  and  efficacious  influences  in  renovating  human 
character  and  human  society. 

Secondly,  ought  a  creed,  or  confession  of  faith,  to  be 
simply  declarative,  or  should  it  go  into  proof  and  expo- 
sition 1  It  will  be  apparent,  that  for  the  most  common 
and  popular  uses  of  a  creed,  it  cannot  conveniently  go 
far  beyond  the  province  of  declaration.  The  proof  and 
exposition  more  properly  belong  to  the  offices  of  public 
and  private  instruction.  Indeed,  a  creed,  strictly  and 
properly,  is  nothing  more  than  a  declaration,  or  profes- 
sion, involving  an  appeal  for  proof  and  explanation  to 
the  record,  on  which  it  is  founded.  It  may  be  proper 
and  expedient  for  the  church  in  her  supervisory  offices  to 
construct,  authorize,  and  publish  such  manuals  of  proof 
and  exposition  to  accompany  creeds,  as  may  be  needful  to 
guide,  assist,  and  perfect  her  members  and  the  public 
generally  in  the  study  and  knowledge  of  the  Scriptures. 
But  these  can  hardly  be  regarded  as  properly  component 
parts  of  a  creed,  or  confession  of  faith. 

Thirdly,  should  a  creed  be  catholic,  or  sectarian  1  Of 
course,  I  use  these  words,  catholic  and  sectarian,  in  the 
most  catholic  and  enlarged  sense,  unless  in  application 
to  the  latter  such  a  pretension  should  seem  to  be  a  con- 
tradiction in  terms.  There  is  something  so  narrow,  so 
contracted,  and  so  obnoxious  to  catholic  feeling  in  the 
term  sectarian,  that  one  can  hardly  conceive  of  its  hav- 
ing a  very  liberal  signification.  Both  the  word  and  its 
suggestions,  it  must  be  confessed,  are  alike  unwhole- 
some. And  if  I  and  my  readers  are  agreed  in  this,  we 
shall  also  agree,  without  the  trouble  of  argument,  that  a 
creed  ought  not  to  be  sectarian.  It  is  the  most  unsuit- 
able, most  unbecoming  place  for  the  introduction  of  such 
a  leaven,  that  can  be  imagined.  It  is  the  pest  of  indi- 
viduals, the  pest  of  society,  and  the  very  poison  of  a 
creed.  Nothing  can  be  more  offensive  anywhere  ;  in  a 
public  and  common  declaration  of  faith  in  God's  word,  it 
is  loathsome — it  is  a  profanation  of  the  most  sacred  things 
— a  prostitution  of  that  which  is  holy,  and  which  ought 
to  be  kept  holy,  to  the  unhallowed  ends  of  unhallowed 
ambition,  or  of  some  morbid  and  extravagant  sentiment. 


FOR    EPISCOPACY.  lOf 

Let  everyChristian  sect  enjoy  their  own  sectarian  peculiar- 
ities ;  it  is  tlieir  right  so  long  as  it  suits  them.  Let  them 
be  incorporated  and  stand  out  in  their  chosen  manuals  ; 
to  this  there  can  be  no  objection.  But  for  the  honour  of 
religion  and  the  edification  of  the  church,  let  them  not 
appear  in  so  holy  and  sacred  a  composition,  as  a  solemn 
public  confession  of  faith,  declarative  of  the  great  and 
catholic  principles  of  Christianity,  ought  to  be.  The 
form  and  terms  ©f  a  common  creed,  as  seems  to  me, 
ought  to  be  as  pure  from  such  an  ingredient,  as  the  terms 
and  form  of  a  common  and  public  prayer.  It  should  be 
properly  a  devotional  composition,  calculated,  whenever 
read  or  heard  to  assist  devotion — to  abstract  the  mind 
entirely  from  the  regions  and  atmosphere  of  controversy, 
and  to  bring  it  in  immediate  contact  with  those  funda- 
mental and  prominent  truths  of  revelation,  which  are 
so  obvious,  as  to  commend  themselves  to  every  mind, 
that  is  openly  and  honestly  disposed  to  receive  and 
cherish  what  God  has  spoken. 

Lastly,  ought  slight  deviations  from  assent  to  each  and 
every  several  item  of  a  creed,  that  has  numerous  and 
minute  ramifications,  to  be  regarded  as  worthy  of  disci- 
plinary notice]  This  is  a  very  important  and  practical 
question — a  question  which,  perhaps,  has  made  more 
disturbance  in  the  Christian  world  than  any  other — a 
question,  which  has  armed  the  papal  inquisition  with 
terrific  powers — and  which  in  all  ages  and  countries  dis- 
poses a  hke  disposition  to  tyrannize  over  the  church  of 
God.  It  is  a  practice  on  the  affirmative  of  this  question, 
which  has  to  a  great  extent  brought  creeds  into  disre- 
pute— into  absolute  contempt.  It  is  mistaking  the  legiti- 
mate design  of  a  creed,  and  perverting  it  to  the  purposes 
of  unholy  ambition. 

I  will  not  say,  that  there  is  no  measure  of  deviation 
from  a  conventional  and  prescribed  form  of  Christian 
doctrine,  that  should  be  visited  with  the  admonitions  and 
corrective  eflforts  of  disciplinary  authority  ;  but  the  les- 
sons of  past,  and  I  m.ay  add,  of  present  experience,  ought 
to  advise  those,  who  are  set  to  guard  "  the  form  of  sound 
words"  in  the  church  of  Christ,  that  deviation  may  b© 


192  .      REASONS  : 

suspected  where  there  is  none  ;  that  the  degree  may  be 
aggravated  by  a  misunderstanding ;  that  it  is  often  inno- 
nocent  when  it  is  supposed  to  be  injurious,  or  venial 
when  it  is  pronounced  to  be  criminal ;  and  that  in  all* 
cases  of  slight  deviation,  it  is  more  easily  corrected  by 
kindness,  by  forbearance,  and  by  gentleness,  than  by  in- 
quisitorial severity.  Doubtless,  it  is  expedient,  and  more 
favourable  to  harmony  of  purpose,  and  efficiency  of  com- 
bined enterprise,  that  a  comfortable  uniformity  in  the  re- 
cognition and  acceptance  of  the  cardinal  doctrines  of 
Christianity  should  characterize  those,  who  are  associ- 
ated under  the  same  Christian  denomination.  But  the 
theory  is  entirely  false,  that  there  can  be  no  Christian 
fellowship,  no  harmony  of  general  design,  no  concert  of 
action,  no  union  in  the  grand  enterprise  of  converting 
sinners  and  evangelizing  the  world,  without  an  exact 
uniformity  of  speculation  and  belief  in  regard  to  the 
minor  details  and  more  unimportant  specifications  of  a 
common  creed.  So  far  is  this  from  being  true,  that 
something  like  the  very  opposite  can  be  demonstrated  in 
every  Christian's  personal  experience,  and  by  bright  and 
most  cheering  constellations  of  facts  and  events,  which 
at  this  moment  he  thickly  clustering  and  splendidly  efful- 
gent on  the  map  of  the  religious  world. 

With  those  who  approve  of  these  institutions,  and 
take  an  interest  in  them — which  generally  characterizes 
the  American  community — I  might  allude  to  the  ex- 
periments and  proofs  of  the  age  in  which  we  live,  as 
developed  in  the  Bible,  Tract,  Sunday  School,  Tempe- 
rance, and  various  other  societies,  religious  and  humane, 
on  the  public  platforms  ofw^hich  Christians  of  all  creeds 
and  of  all  sects  have  met  together,  shaken  hands,  recip- 
rocated the  kindest  and  holiest  charities,  prayed  together, 
pledged  union,  been  happy,  and,  as  they  have  confessed, 
more  happy  than  ever  before,  by  the  discovery,  in  the 
experience  of  actual  contact,  that  it  is  the  cardinal  prin- 
ciples of  Christianity,  and  not  the  minor  details  of  secta- 
rian creeds,  which  constitute  the  ground  of  Christian  fel- 
lowship— which  bind  men  to  each  other  and  to  God.  I 
.have  no  concern  but  that  this  appeal,  and  to  other  facts  of 


FOR    EPISCOPACY.  193 

the  same  class,  will  be  perfectly  convincing — that  it  will 
be  overwhelming  against  the  opposite  theory  ;  because  I 
have  the  heart,  the  affections,  the  charities  of  every 
Christian  on  my  side.  What  Christian  in  encountering — 
as  who  has  not  encountered — a  Christian  of  another 
sect,  differing  very  widely  as  was  supposed — the  very 
name  of  which,  perhaps,  from  the  prejudices  of  educa- 
tion, had  been  unpleasant — but  meeting  together  provi- 
dentially, both  parties  courteous  to  each  other  in  their 
manners,  speaking  kindly  on  topics  where  they  differed, 
reciprocating  affection  on  those  in  which  they  agreed, 
sympathizing  on  the  grand  principles  of  a  common  reli- 
gion, uniting  perhaps  in  the  worship  of  a  common  Father 
through  a  common  Mediator  and  Redeemer — what  Chris- 
tian, I  ask,  in  such  an  interview  and  by  such  inter- 
course, has  not  felt  the  kindlings  of  a  fraternal  and  holy 
affection,  and  at  last  found  out,  that  he  did  not  love 
such  a  brother,  or  confide  in  him  the  less,  because  they 
differed  ;  but  that  he  actually  loved  him  the  more  on 
that  very  account,  found  more  pleasure  in  his  society, 
and  was  more  happy,  because  he  had  providentially  dis- 
covered, that  his  previous  impressions  were  wrong  and 
unnecessary  ;  and  that  it  is  the  image  of  Christ,  beaming 
out  from  the  mind,  in  the  action  of  the  affections,  that 
constitutes  the  element  of  Christian  union,  and  not  any 
particular  shapes  and  modes  of  speculative  opinion  1 — 
We  have  here  laid  open  before  us  a  principle,  which  has 
numberless  bearings,  and  which  is  always  the  same  in  all 
relations  and  conditions.  Christians,  on  becoming  ac- 
quainted and  in  the  exercise  of  charity,  where  kindness 
of  manners  is  properly  exemplified,  actually  love  one 
another  more  under  different,  than  under  the  same  shades 
of  opinion.  The  philosophy  of  this  I  have  nothing  to  do 
with ;  it  is  the  fact  which  I  wish  to  develope. 

It  is,  however,  doubtless  an  elementary  principle  of 
Christian  affection — the  same  in  God  and  the  same  in 
man — the  same  in  Him  who  came  down  from  heaven,  in 
love  for  those  who  diffeied  from  him,  to  reconcile  them 
by  kindness,  and  to  enjoy  their  gratitude  and  confidence  ; 
the  same,  when  he  bears  with  their  imperfections  and 
17  I 


194  C      REASONS 

errors,  after  they  have  been  united  to  him  ;  and  the  same 
in  every  Christian's  heart  towards  a  brother,  whom  he  finds 
worthy  of  his  respect  and  esteem,  under  all  other  diversi- 
ties of  character  and  opinion.  The  wider  the  difference, 
the  greater  the  Saviour's  love  when  he  came  to  help  us — 
to  save  us.  And  although  the  two  cases  aie  not  in  every 
feature  exactly  alike ;  yet  for  aught  I  can  see,  the  principle 
is  the  same  : — Christians  who  hope  to  meet  at  last  in 
heaven,  in  the  exercise  of  charity  do  not  love  each  other 
the  less,  but  rather  more,  because  of  some  accidental 
and  unavoidable  differences  of  opinion  here.  God  has 
ordained,  that  they  shall  have  their  happiness  in  the  ex- 
ercise of  such  charity  ;  it  is  so  ;  they  find  it  so. 

It  is,  therefore,  throughout  and  radically  a  false  posi- 
tion— entirely  false — that  a  nice  and  exact  agreement  in 
the  minuter  specifications  of  a  religious  creed,  is  essen- 
tial to  Christian  fellowship,  union,  and  enterprise.  So 
far  from  it,  these  very  differences,  if  charitably  tolerated, 
may  and  will  be  the  means  of  purer  and  more  ardent 
affection,  of  higher  degrees  of  fellowship,  and  are  calcu- 
lated to  unite  Christians  by  stronger  ties,  to  render  more 
holy  and  more  intense  their  laudable  emulations,  as  well 
as  to  give  greater  efficiency  to  combined  enterprises.  If 
they  are  agreed  in  recognising  the  cardinal  doctrines  of 
Christianity,  it  is  enough  for  these  purposes  ;  I  had  almost 
said — I  am  indeed  strongly  inclined  to  the  opinion,  in 
the  present  imperfect  state  of  knowledge,  of  society,  and 
of  human  nature — that  it  is  even  better  to  differ  more  or 
less  on  minor  and  more  unessential  points,  if  it  can  be 
done  charitably  ;  because  these  differences,  leading  to 
kind  discussion,  are  calculated  to  elicit  and  ultimately 
to  establish  the  system  of  universal  truth.     "  In  neces- 

SARIIS,  UNITAS  ;  IN  NON  NECESSARIIS,  LIBERTAS  ;  IN  OM- 
NIBUS, CHARiTAS."  In  things  necessary,  unity  ;  in  things 
unnecessary,  liberty ;  in  all  things,  charity.  Such  is 
the  spirit,  and  such,  I  will  dare  say,  is  the  design  of 
Christianity.  Alas  !  that  it  has  been  so  badly  exem- 
phfied  ! 

The  only  possible  apology,  therefore,  for  an  exact  and 
rigid  enforcement  of  the  minute  and  more  unessential 


FOR    EPISCOPACY.  195 

points  of  a  religious  creed,  fails — and  fails  utterly.  It  is 
not  necessary  to  Christian  fellowship  ;  it  is  not  neces- 
sary to  union ;  it  is  not  necessary  to  combined  enter- 
prise ;  it  is  not  necessary  for  any  conceivable  object, 
that  is  important,  even  if  it  could  be  shown  to  be  desira- 
ble ;  but  it  is  unfriendly,  pernicious,  disastrous,  in  all  its 
influences  and  bearmgs. 

It  may  indeed  be  questioned,  whetlier  it  is  within  the 
limits  of  the  proper  design  of  a  church  polity  and  gov- 
ernment to  make  even  very  considerable  deviations  from 
the  commonly  acknowledged  creed  the  subject  of  dis- 
ciplinary visitation;  and ^ for  the  grand  and  practical 
reason,  that  the  argument  from  history  is  at  best  very 
slender,  that  orthodoxy  when  possessed  is  ever  main- 
tained, or  when  lost  is  ever  recovered,  by  such  a  course. 
Nay,  I  am  inclined  to  the  opinion,  that  the  argument  from 
this  source  falls  into  the  opposite  scale.  What  has  the 
church  of  Rome  ever  gained  by  the  Inquisition,  or  by  any 
other  modes  of  enforcing  the  acceptance  and  currency 
of  her  orthodoxy  ]  What  have  any  of  the  Reformed 
churches  ever  gained  by  the  application  of  force,  or  any 
methods  of  discipline,  direct  or  indirect,  for  the  cause  of 
their  orthodoxy  ?  Did  the  church  of  Geneva  do  any 
good  by  it  1  Or  the  church  of  Scotland  1  Has  the  church 
of  England  ever  been  benefited  by  enforcing  discipline  on 
the  non-conformists  and  Puritans  ]  Say,  that  the  grounds 
of  controversy,  in  this  case,  were  for  the  most  part  politi- 
cal ;  yet  it  was  a  principle,  or  principles  contended  for, 
as  being  of  Divine  authority.  What  was  gained  in  the 
early  history  of  New-England  by  enforcing  orthodoxy  '' 
and  what  is  now  likely  to  be  gained  in  the  Presbyteriai- 
church  ?  These  certainly  are  very  grave  questions — 
questions  which  come  to  us  trumpet  tongued  with  the  ad- 
monitions of  history.  It  is  a  simple  matter  of  fact,  that 
every  church  under  heaven,  that  has  persevered  in  the 
enforcement  of  its  orthodoxy,  whatever  it  might  be,  has 
succeeded  in — what  ]     In  enforcing  schism. 

What,  then,  shall  we  do  1  Submit  to  the  invasions 
and  encroachments  of  error,  till  truth  be  eradicated  from 
the  church,  and  banished  the  world  I  This  questioa 
x3 


196  REASONS 

seems  at  first  sight  to  present  a  painful  dilemma.  But 
still  the  lessons  of  history  are  not  to  be  despised. 
And  further  :  God  and  his  truth  and  his  Spirit  are  worthy 
of  respect.  We  may  be  assured,  that  God  will  not  suf- 
fer truth  to  perish  from  the  earth ;  and  if  violence  has 
ever  and  uniformly  failed  to  maintain  and  promote  it,  the 
authorities  of  the  church  should  pause  before  they  resort 
to  it,  even  though  it  were  not  objectionable  in  itself. 

But  is  not  a  resort  to  this  source,  for  the  pretended 
purpose  of  preventing  evil,  while  sufficient  power  is 
lefr.,  a  criminal  distrust  of  Providence  ]  Of  course,  this 
power  could  not  be  used  without  being  possessed  ;  and 
the  possession  of  it  proves,  that'  the  major  part  of  influ- 
ence in  such  an  exigency  is  in  favour  of  the  orthodoxy 
contended  for.  The  only  question,  then,  in  such  a  case, 
is — what  is  the  best  mode  of  applying  that  influence  1 
Shall  it  be  the  argument  of  truth,  depending  on  God  1 
Or  the  argument  of  force,  depending  on  man  T  This 
is  the  naked  and  simple  question  ;  and  if  there  be  no  ad- 
vice in  history,  and  none  in  the  nature  of  the  case,  why, 
then,  the  aulliorities  of  the  church  are  at  liberty,  as  we 
will  suppose,  to  make  an  experiment.  But  the  experi- 
ment is  before  us  a  thousand  times  told,  and  a  thousand 
times  at  the  end  of  that ;  and  I  hardly  need  say,  that  it 
has  left  in  its  train  little  but  sadness  and  gloom.  Let 
the  history  of  the  Inquisition — let  the  fires  of  Smithfield 
and  Oxford — and  other  like  exhibitions,  not  confined  to 
papal  atrocities — not  confined  to  European  territories — 
tell  the  story. 

As  an  example  of  the  redeeming  influence,  present  and 
prospective,  of  a  remnant  of  fidelity  in  one  of  the  most 
prominent  branches  of  Protestant  Christianity,  we  have 
before  us  at  this  moment  the  instructive  spectacle  of  the 
church  of  England.  Allowing  the  w^orst  of  her  case  as 
a  church  and  state  institution ;  that  her  clergy  are  for 
the  most  part  the  creatures  of  political  men.  feeling  little 
or  no  concern  for  the  maintenance  of  the  pecufiar  doc- 
trines of  Christianity,  and  whose  lives  correspond  with 
the  influences  which  have  installed  them  in  their  places ; 
yet  is  it  felt,  admitted,  and  believed,  by  the  best  and 


FOR    EPISCOPACY.  197 

most  conscientious  men — and  my  own  opinion  accords 
entirely  with  this  judgment — that  that  church,  under  all 
these  disadvantages,  is  fast  reviving,  returning  to  the 
orthodoxy  of  her  creed,  and  recovering  the  primitive 
vitality  of  Christianity.  The  fidelity  of  her  clergy  is  in- 
creasing both  in  respect  to  their  number  and  influence 
every  year.  It  is  felt  and  believed — and  I  believe  it — 
no  well-informed  Christian  in  England  doubts — that  she 
is  destined  by  Providence  to  be  thoroughly  reformed  and 
purified  ;  that  she  is  even  now  rapidly  advancing  in  this 
career. 

Suppose,  that  a  zeal  for  reform  in  doctrine  should  at 
this  moment  take  possession  of  the  authorities  of  that 
church — and  certainly  they  have  need  enough  of  it ; 
suppose,  that  her  numerous  clergy  and  communicants 
should  be  brought  to  the  bar  of  their  received  and  ac- 
knowledged creed,  and  tried  by  it ;  how  many  of  them 
would  be  acquitted  ?  How  many  of  them  would  be  con- 
victed of  the  various  degrees  of  error  from  the  purest 
orthodoxy  down  to  infidelity  in  its  worst  forms  1  All 
these  errors  and  all  these  corruptions  are  not  only  there, 
but  they  abound — abound  in  the  ranks  of  the  clergy  and 
church  dignitaries,  and  through  all  the  grades  of  her 
communicants,  from  the  highest  officers  of  state  and  from 
the  nobility  down  to  the  meanest  subjects  of  the  empire. 
If  a  thorough  discipline  should  be  set  up  and  carried  into 
that  church,  making  the  orthodoxy  of  her  creed  the  stand- 
ard of  trial,  it  would  rend  it  in  ten  thousand  fragments, 
leaving  scarce  a  wreck  behind.  Of  such  a  result,  on  such 
a  contingency,  there  could  not  be  a  single  doubt.  Which 
course,  therefore,  would  wisdom,  and  prudence,  and  con- 
science prescribe — to  permit  that  church  to  go  on  in 
her  career  of  reformation,  maintaining  her  integrity, 
under  the  moral  certainty,  that  she  will  by-and-by  re- 
cover all  that  is  desirable,  and  be  prepared,  in  the  majesty 
of  her  strength,  combined  with  the  purity  of  her  ortho- 
doxy, to  renovate  that  kingdom,  and  to  throw  out  her  in- 
fluence for  the  renovation  of  the  world  ;  or  to  blight  at 
once  by  a  single  blow  every  hope  of  such  a  result,  by 
enforcing  discipline  on  her  present  actual  defections  1 
17* 


198  REASONS 

And  if  a  mere  remnant  of  fidelity  can  accomplish  such  a 
work,  without  the  power  of  discipline,  and  against  such 
a  fearful  odds  of  corruption — what  could  not  the  moral 
power  of  the  Presbyterian  church  of  the  United  States 
accomplish  on  the  same  principle,  when  her  clergy  and 
her  communicants  are  so  pure,  that  none  can  impeach 
the  fidelity  of  their  conscience,  or  the  genered  orthodoxy 
of  their  views  1  Will  that  church  dare,  in  present  cir- 
cumstances, and  against  all  the  admonitory  lessons  of 
history,  so  to  distrust  Providence,  as  to  seize  the  sword 
of  disciphne  for  deviations  from  her  creed  so  slight,  as 
to  divide  the  whole  church  nearly  in  equal  parts  on  the 
question,  whether  it  be  in  fact  a  deviation,  or  a  different 
mode  of  interpretation ;  whether  the  subject  in  contro- 
versy be  a  question  of  philosophy  or  of  fact  ? 

Take  the  Protestant  Episcopal  church  of  the  United 
States.  It  is  commonly  supposed,  that  there  is  no  incon- 
siderable diversity  of  opinion  in  her  own  communion, 
both  among  the  clergy  and  laity,  as  to  her  distinctive 
peculiarities,  and  also  in  regard  to  many  items  of  faith 
common  to  themselves  and  other  denominations.  How 
far  this  suposition  is  well  founded,  I  do  not  feel  qualified 
to  say.  I  neither  affirm,  nor  deny.  Be  there  more  or 
less  of  truth  in  it,  a  reference  to  that  church  in  this  view 
is  pertinent  to  my  present  purpose  ;  and  I  think  it  will  be 
acknowledged  as  strikingly  illustrative  of  the  subject  in 
discussion.  But  notwithstanding  this  diversity  of  opin- 
ion, affirmed  to  be  great,  we  hear  of  no  controversy 
there — none  among  her  bishops,  none  among  her  clergy, 
none  among  her  communicants  ;  and  it  may  be  presumed 
there  is  none  of  any  consequence.  Indeed,  I  am  satis- 
factorily certified,  that  the  Episcopal  church  is  almost 
perfectly  harmonious,  and  increasingly  so. 

That  the  Episcopal  church  is  fast  rising  in  the  im- 
proved character,  purity,  and  efficiency  of  her  ministry, 
and  in  the  same  points  of  character  among  the  laity,  I 
believe  is  universally  felt  and  admitted  ;  and  rising  per- 
haps, faster  than  any  other  church.  And  it  is  supposed 
and  believed  to  an  equal  extent,  that  in  no  Christian  de- 
nomination of  the  country  is  there  so  great  a  diversity 


FOR  EnscoPAcy.  199 

of  opinion  about  doctrines,  church  pohty,  &c.  But  we 
hear  of  no  disciphne  on  account  of  this  diversity.  Tlie 
probabihty  is,  that  disciphne  on  these  accounts  would 
rend  and  break  up  the  church.  In  tlie  face  of  tliis  diver- 
sity they  are  contented  with  the  adoption  and  use  of  tiie 
Liturgy,  which  speaks  the  same  language  in  the  hands 
of  every  member,  before  every  congregation,  and  in  the 
mouth  of  every  clergyman  throughout  the  land.  No 
clergyman  disturbs  the  peace  of  his  congregation  because 
he  imagines,  or  even  knows,  that  some  of  his  parish- 
ioners hold  opinions  different  from  his  own.  No  bishop 
arraigns  his  clergy  for  diversity  of  opinion,  although  they 
are  perfectly  open  and  unreserved  in  declaring  their 
opinions,  even  in  the  face  of  the  diocesan.  I  have 
heard  it,  and  been  as  much  surprised  as  I  was  delighted 
at  the  freedom  allowed,  and  at  the  perfect  good  nature 
and  kindness  with  which  such  differences  are  discussed 
— the  bishop  himself  assuming  no  more  the  airs  of  author- 
ity, than  if  he  had  none.  The  bishops  also  are  harmo- 
nious among  themselves,  perfectly  so  ;  harmonious  in 
feeling,  and  unanimous  in  their  economical  measures  ; 
although  It  is  undoubtedly  equally  true,  that  their  spec- 
ulations about  doctrine,  and  their  theories  relating  to 
church  polity  and  government,  are  characterized  by  im- 
portant shades  of  difference.  I  am  well  certified,  that  it 
is  getting  to  be  more  and  more  a  recognised  and  practi- 
cal principle  in  the  Episcopal  church,  to  urge  nothing  in 
diocesses  or  General  Convention,  which  cannot  be  car- 
ried with  a  tolerable  degree  of  unanimity. 

Here,  then,  is  another  spectacle  of  a  church  rising 
and  improving,  maintaining  universal  harmony  of  feeling, 
and  concert  of  action,  at  the  same  time  that  there  is  in 
fact  a  great,  and  in  some  instances  a  wide  diversity  of 
opinion  on  many  points  of  doctrine  and  practice — a  diver- 
sity which,  if  made  a  subject  of  disciplinary  notice, 
would  be  sufficient  to  destroy  the  church.  Is  not  this  a 
lesson  ?  Is  it  not  instructive  \  Does  it  not  prove,  that 
an  exact  agreement,  even  in  the  main  points  of  a  common 
creed — and  I  may  add,  in  some  of  the  cardinal  doctrines 
of  Chnstianity — is  not  essential  to  harmony  of  feehng,  to 


200  REASONS 

Christian  fellowship,  to  general  union,  to  concert  of  ac- 
tion, to  edification,  and  to  efficiency  of  combined  enter- 
prise ■? 

There  is  no  church  in  the  world,  that  has  in  fact  so 
great  a  diversity  of  opinion  in  her  own  bosom,  as  the 
Church  of  England,  and  not  a  little  of  downright  infidel- 
ity. And  yet  no  one  can  reasonably  doubt,  that  if  she 
shall  continue  to  let  disciphne  for  opinion  alone,  and  if 
her  pious  and  faithful  clergy  shall  bend  all  their  efforts  at 
a  general  reformation  in  heart  and  Ufe,  with  dependance 
on  God  and  the  power  of  his  truth — and  if  the  number 
of  faithful  clergy  shall  continue  to  increase,  as  they  have 
done — that  most  important  branch  of  Protestantism  will 
ere  long  be  redeemed  from  her  past  and  present  disad- 
vantages, and  recover  the  primitive  vitality  of  Christian- 
ity, so  as  to  have  it  pervading  and  animating  her  whole 
communion.  Nor  is  it  less  certain,  that  by  attempting 
discipline  for  opinion,  she  would  for  ever  blight  all  these 
prospects. 

Let  it  not  be  supposed,  that  in  acceding  to  the  opin- 
ion, that  it  would  be  inexpedient  to  introduce  direct  and 
punitive  discipline  to  eradicate  and  expel  corrupt  opin- 
ions from  the  English  church,  in  its  present  peculiar  cir- 
cumstances, I  adopt  or  advocate  the  principle,  that  tlie 
supervisory  authorities  of  the  church  have  no  responsi- 
bility in  maintaining  its  purity  from  such  corruptions  ;  or 
that  as  a  Christian  pastor,  I  should  not  think  it  my  duty 
to  have  regard  to  this  object ;  or  that  in  any  other  rela- 
tion of  supervision,  which  might  in  any  supposable  case 
belong  to  me,  I  could  deem  myself  excused  from  such  a 
care.  Purity  of  doctrine  and  purity  of  morals,  in  the 
Christian  church,  are  in  all  cases  the  prime  and  high  ob- 
ligation of  the  ministerial  office  to  maintain  by  all 
proper  and  legitimate  means,  and  in  the  use  of  the  best 
discretion.  The  question  here  at  issue  is  simply.  What 
treatment  is  due  to  a  given  case,  and  what  in  all  proba- 
bility would  be  best  for  the  interests  of  religion  in  such 
a  case "?  If  an  adversary  should  meet  me,  and  deny 
the  right  of  discretion,  I  should  at  once  demur  to  his 
averment,  and  between  me  and  him  that  would  be  the 


FOR    EPISCOPACY.  201 

end.  The  proverb,  that  circumstances  alter  cases,  might 
be  apphed  here  in  all  good  conscience  before  God  ;  and 
in  no  case  of  the  kind  could  an  enhghtened  conscience 
disregard  circumstances. 

Were  there  no  other  examples  in  the  world  but  these 
two,  viz.  the  Church  of  England  and  the  Episcopal 
Church  of  the  United  States,  showing  the  comparative 
advantages  of  allowing  a  wide  scope  and  great  diversity 
to  speculative  religious  opinions,  yet  are  these  on  so 
large  a  scale  and  so  important,  as  to  be  worthy  of  great 
respect  and  great  influence  for  practical  purposes.  They 
are  eminent,  they  are  commanding,  and  they  are  also  pos- 
itive. Were  it  convenient,  I  have  no  doubt,  that  others 
of  the  same  class  might  be  adduced.  But  these  are 
quite  sufficient,  if  we  set  over  against  them  all  the  un- 
happy results,  which  lie  scattered  along  the  history  of  the 
church  in  all  ages,  as  occasioned  by  authoritative  attempts 
to  enforce  uniformity  of  religious  thinking.  Never — 
never  has  this  been  attempted  without  disaster ;  cer- 
tainly, I  think,  never  for  good.  When  will  Christians— 
when  will  the  church  be  wise  on  this  subject  ?  When 
will  they  learn  to  trust  in  God,  in  the  simple  energy  of 
his  truth,  accompanied  by  the  power  of  his  Spirit  1 

It  remains  yet  to  be  seen,  how  much  responsibility 
lies  at  the  door  of  the  church  for  multiplying  schisms  by 
attempting  to  enforce  opinion.  The  human  mind  will 
never  submit  to  it ;  it  cannot ;  God  never  intended  it 
should  ;  it  is  not  desirable.  Were  man  doomed  to  such 
a  fate,  he  would  be  shut  out  from  the  pale  of  a  moral 
universe,  and  fail  to  answer  the  design  of  his  existence. 
He  would  no  longer  respect  himself,  nor  be  respected ; 
he  would  become  the  resigned,  the  doomed  victim  of  ne- 
cessity. 

If  I  may  presume  to  say  it,  the  Christian  world  wants 
more  philosophy — philosophy  of  mind  and  philosophy 
of  observation.  It  has  been  cantingly  said — We  have 
too  much  philosophy — that  it  is  philosophy  which  has 
done  religion  so  much  injury.  This  is  a  mistake.  We 
want  the  philosophy  of  common  sense — inductive — 
founded  upon  facts — growing  out  of  observation.  So 
i3 


202  REASONS 

long  as  religion  is  propounded  as  a  mystery — a  thing  not 
to  be  understood — not  to  be  philosophized  upon — so  long 
it  will  be  at  war  with  common  sense  ;  and  so  long,  it 
may  be  expected,  that  attempts  will  be  made  to  enforce  its 
dogmas  without  allowing  the  privilege  of  thinking.  In 
all  ages  tlie  enforcement  of  religious  dogmas  has  gone 
hand  in  hand  with  a  consciousness,  and  often  with  a 
confession  of  not  being  able  to  explain  them.  A  thing 
that  can  be  explained  need  not  be  enforced ;  there  is  no 
motive  for  it.  But  the  dogmas  of  the  Koran  must  be 
enforced  ;  so  also  must  the  superstitious  dogmas  of  papal 
Rome  ;  and  so  is  it  sometimes  imprudently  attempted  in 
certain  sections  of  the  Reformed  Church.  Some  things 
have  got  into  creeds,  which  are  not  quite  plain,  and  which 
cannot  easily  be  made  so  ;  and  the  way  to  make  them  go 
down  is  to  say  and  insist — you  shall  believe  them,  whether 
you  can  or  not.  And  the  greater  the  consciousness  of  a 
want  of  reason  in  them,  the  greater  the  fierceness  to  impose 
and  enforce  them.  If  they  could  be  defended  by  clear 
and  reasonable  interpretations  of  the  Bible,  this  anxiety 
would  be  wanting.  A  consciousness  of  strength  on 
that  ground  would  rely  upon  it  solely.  Ordinarily,  the 
fierceness  of  religious  controversy  and  the  zeal  and  de- 
termination to  impose  religious  dogmas  may  be  measured 
very  exactly  by  a  consciousness  of  weakness  in  argu- 
ment. In  such  cases  religion  mounts  up  from  the  heart 
to  the  head,  and  instead  of  being  a  religion  of  the  heart 
and  conscience,  it  becomes  a  religion  of  the  head  and 
will — that  unconquerable  will,  which  nothing  but  the 
power  of  God  can  subdue — that  will,  whose  first  triumph 
is  the  subjugation  of  the  mind  of  which  it  is  a  part  ;  and 
which  then  sets  out  on  the  fierce  crusade  of  making 
victims  of  all  unbelievers  that  may  come  in  its  way. 

When  I  suggest,  that  the  claim  to  impose  rehgious 
mysteries  is  not  to  be  respected,  I  would  not  be  under- 
stood as  denying,  that  there  are  Bible  truths,  which  can- 
not be  comprehended.  Doubtless  there  are  many.  So 
are  there  incomprehensible  facts  everywhere  in  the  world 
of  nature.  We  are  surrounded  by  them.  Nevertheless 
we  admit  them.     Reason  teaches  us  to  receive  and  make 


FOR    EPISCOPACY.  203 

the  best  of  them  we  can.  But  they  are  not  mysteries 
in  the  sense  in  which  I  use  the  term.  I  mean  by  mys- 
tery a  proposition,  or  dogma,  which  is  at  w^ar  whh  settled 
and  known  prmciples  and  with  common  sense — which 
is  never  the  case  with  truths  of  revelation,  however  in- 
comprehensible they  may  be. 

Nor  in  advocating  the  use  of  philosophy  in  rehgion  do 
I  mean  anything  more,  than  being  guided  by  induction — 
by  a  consideration  of  facts — and  by  the  use  and  applica- 
tion of  theories  founded  on  facts.  Anything  that  can 
be  proved  from  the  Bible  I  receive  as  a  fact,  or  truth,  or 
principle,  &c.,  accordmg  to  the  category,  to  which  it 
belongs.  In  a  consideration  of  the  philosophy  of  mind, 
relating  to  our  subject,  I  hold  for  example,  what  all  ex- 
perience proves,  that  it  is  unphilosophical  to  attempt  to 
enforce  opinion ;  and  that  the  authorities  of  the  church 
ought  to  have  learned  this  long  ago.  Any  attempt  of 
this  kind  shows  a  censurable  neglect  of  philosophic  ob- 
servation. They  should  have  learned  also,  that  if  any 
"who  have  gone  before  us  have  ever  been  so  unphilosoph- 
ical, as  to  imagine,  that  the  proper  design  of  a  creed  is 
to  make  all,  who  agree  to  come  under  it,  think  exactly 
ahke,  they  adopted  an  impracticable  theory — a  theory, 
which  was  never  yet  sustamed  by  the  actual  state  of  any 
two  minds.  They  should  have  learned,  moreover,  tliat 
Christians  can  love  one  another,  can  have  fellowship, 
can  unite,  can  act  together,  can  do  anything  that  Christ 
requires  of  them,  even  though  they  entertain  diversity 
of  religious  opinions  ;  and  that  the  way  to  make  them 
hate,  bite,  and  devour  each  other,  is  to  imbue  them  with 
the  notion,  that  the  first  duty  of  Christians  is  to  bring 
about  a  universal  harmony  of  opinion,  and  to  engage  in 
the  task  with  unflinching  determination  by  a  direct  and 
positive,  and  if  needs  be,  compulsory  effort.  They 
should  have  learned,  that  the  only  proper  and  legit- 
imate design  of  a  creed  is,  that  it  should  be  a  compre- 
hensive, declarative,  suggestive,  and  devotional  manual 
— not  binding  on  the  conscience,  as  the  Bible  is — but  a 
help  to  keep  alive  in  the  pubUc  mind  a  knowledge  of  the.- 
Bible,  especially  of  its  elementary  and  practical  truths  ; 


204  REASONS  i 

and  that  discipline  for  not  understanding,  or  not  ac* 
knowledging  the  whole  of  a  creed,  or  for  entertaining 
diversity  of  opinion  respecting  some  of  its  declarations 
or  suggestions,  is  as  preposterous  as  to  discipline  a  man 
for  a  physical  impossibility  ;  because,  it  is  no  more  than 
charitable  to  admit,  what  is  a  simple  matter  of  fact,  that 
knowledge  of  the  Bible,  as  of  anything  else,  is  acquired 
by  degrees  ;  that  different  members  of  the  community 
are  found  in  all  its  stages ;  and  that  it  is  a  physical  im- 
possibihty  for  all  of  them  to  see  exactly  alike. 

I  have  intimated,  that  the  responsibility  of  schisms  in 
the  church  of  Christ  rests  more  than  what  is  commonly 
miagined  on  the  vice  of  attempting  to  enforce  a  perfect 
uniformity  of  religious  belief.  Indeed,  it  seems  to  me 
that  history  will  demonstrate,  that  it  rests  almost  entirely 
here.  And  moreover,  it  has  filled  the  Christian  world 
with  uncharitableness  ;  for  nothing  produces  this  effect 
so  certainly  and  so  sadly,  as  to  be  driven  off  from  a 
religious  connexion  by  such  a  cause.  It  has  made  our 
land  literally  to  swarm  with  religious  sects.  No  part 
of  Christendom  has  been  so  prolific  in  this  product, 
as  our  country.  It  might  almost  be  said  to  be  our  religi- 
ous staple.  This  land  of  freedom  has  in  this  particular 
proved  most  intolerant ;  and  intolerance  has  multiplied 
schisms  like  the  locusts  of  Egypt.  It  will  be  a  curious 
item  in  the  philosophy  of  history,  and  not  a  little  credit- 
able to  him,  who  shall,  at  some  future  time,  clearly  de- 
velope  the  successive  modifications  and  operations  of  this 
moral  cause,  which  has  been  so  active  and  powerful  in 
the  progress  of  our  community.  Just  at  this  moment, 
another  grand  explosion  seems  ready  to  burst  upon  us, 
and  the  Presbyterian  church  of  the  United  States  is  in  all 
probabihty  to  be  rent  in  twain,  if  not  broken  into  several 
fragments,  by  this  same  cause. 

I  am  aware  it  will  be  said,  and  no  doubt  honestly  felt 
by  those  who  advocate  the  rigid  enforcement  of  creeds, 
that  all  this  is  because  we  have  been  too  lax — because 
we  did  not  begin  soon  enough.  We  have  suffered  the 
enemy  to  come  in  and  take  possession  of  our  citadel, 
and  now  we  must  expel  him  by  force.     All  this  loose- 


FOR    EPISCOPACY.  205 

tiess  of  doctrine,  and  all  these  extravagances  and  irreg- 
ularities are  owing  to  our  neglect  of  discipline. 

It  is  not  easy  to  convince  those  who  see  with  suc-h 
eyes,  that  this  statement  does  not  develope  the  connexion 
of  cause  and  eflbct — that  the  consequence  deplored  has 
a  very  different  relation.  If  I  have  not  already  sug- 
gested, in  a  former  part  of  this  volume,  the  real  causes 
of  these  misfortunes,  there  is  hardly  space  left  for  me  to 
traverse  that  field  again  ;  nor  am  I  in  the  mood  for  it. 
In  one  word  I  may  say — that  to  my  mind  the  causes 
seem  these  three  :  First,  the  great  religious  susceptibility 
of  our  community,  which  under  proper  cultivation  and 
guidance  would  be  a  most  interesting  and  hopeful  fea- 
ture ;  next,  an  element,  which  has  ever  been  found  among 
us,  tending  to  sudden  irruptions  of  undisciplined  and  wild 
enthusiasm  ;  and  last,  the  unhappiness  and  inadequacy 
of  ecclesiastical  organizations.  I  must  be  excused  for 
suggesting  the  last,  as  it  is  a  conviction  as  honest  as 
either  of  the  others.  I  do  not  insist,  that  any  should 
concur  with  me,  to  wdrom  it  is  not  agreeable.  I  find  in 
these  causes  and  others  akin  to  them,  enough  to  afford 
a  complete  development  of  our  religious  history  in  these 
particulars,  without  resorting  to  the  neglect  of  enforcing 
religious  creeds. 

It  is  a  singular  fact,  that  these  two  extremes,  viz.  a 
boast  of  religious  freedom  and  a  persevering  effort  to 
strangle  it,  should  have  characterized  the  religious  his- 
tory of  this  country.  Is  it  indeed  true,  that  they,  whose 
fathers  once  suffered  for  want  of  religious  freedom, 
should  make  the  attempt  to  guard  the  right  w^ith  such 
muaiments,  and  defend  it  with  such  determination,  as  to 
become  in  turn  the  oppressors  1  Is  it  indeed  true,  that 
the  power  of  creeds,  in  asserting  what  has  been  forbid- 
den, has  itself  become  the  forbidder  and  constrainer,  and 
with  the  presumptuous  hand  of  an  Uzzah,  taken  rash  hold 
of  that  sacred  deposit,  which  God  claims  to  have  in 
his  own  keeping  1  That  great  Protestant  principle — the 
Bible,  and  nothing  but  the  Bible — seems  not  yet  to  have 
been  well  understood  by  all  Protestants  ;  but  the  anxiety 
of  every  sectarian  to  defend  and  enforce  his  own  inter- 
18 


206  REASONS 

pretations  of  the  sacred  volume  inclines  him  to  trample 
this  principle  under  foot.  He  does  not  believe  in  God, 
in  the  Bible,  in  Christianity  and  its  appropriate  agencies, 
who  betrays  an  anxiety  so  excessive  for  the  acceptance 
and  sway  of  the  inspired  volume,  according  to  his  own 
constructions,  as  to  insist  on  bemg  the  sole  interpreter. 
In  such  instances,  the  vitality  of  Christianity  is  aban- 
doned, for  the  sake  of  keeping  in  order  its  vestments ; 
the  germ  is  stifled  by  putting  iron  bands  on  the  shell ; 
the  will  is  gratified  at  the  expense  of  the  affections  ;  and 
the  fabric  is  threatened  with  demolition  by  a  strife  as  to 
who  shall  be  its  keepers.  Man  assumes  to  stand  in  the 
place  of  God. 

It  is  most  important  to  be  observed,  that  the  grand 
historical  developments  of  the  human  mind  are  always  in 
mass,  whether  the  subject  be  religion,  politics,  or  what- 
ever ;  and  that  in  the  treatment  of  it,  this  high  and  com- 
manding consideration  ought  not  to  be  overlooked.  Nar- 
row and  contracted  views,  and  plans  of  operations  based 
upon  them,  will  necessarily  prove  unfortunate.  If,  for 
example,  there  appears  at  one  time  a  manifest  develop- 
ment of  the  general  mind  in  a  strong  tendency  towards 
any  one  capital  religious  error,  with  a  corresponding 
train  of  minor  errors,  the  treatment  which  we  should 
prudently  adopt  towards  an  individual  mind  so  inclined 
in  humouring,  guiding,  and  controlling  it,  till  we  might 
see  it  again  established  on  safe  ground,  instead  of  treat- 
ing it  rashly  and  rudely,  and  driving  it  farther  into  error 
than  it  was  itself  disposed,  and  perhaps  confirming  it 
there  for  ever — is  the  very  kind  of  treatment  which 
should  be  adopted  towards  the  general  mind  in  such  a 
predicament.  It  should  not  be  assumed  at  once,  that 
orthodoxy  and  the  world  are  all  going  to  ruin,  and  a  cry 
of  alarm  raised,  that  shall  frighten  or  tempt  the  public 
into  the  very  position  feared  ;  or  remedies  so  severe  ap- 
plied, as  to  drive  them  into  it.  There  are  large  portions 
of  the  mind  of  this  country  firmly  and  permanently 
lodged  in  error  by  this  very  means,  from  which  they 
might  have  been  rescued,  if  they  had  been  treated  more 


FOR    EPISCOPACY.  207 

prudently  and  tenderly.  God  has  adapted  mind  and 
truth  to  each  other  in  favourable  circumstances,  when 
the  mind  is  exempt  from  passion,  and  addressed  by 
proper  means ;  and  there  is  no  fear  of  the  final  result, 
unless  the  mind  is  in  some  way  abused. 

There  is  empiricism  in  morals  and  religion,  as  well 
as  in  medicine  and  politics  ;  and  one  of  the  greatest 
evils  of  our  country  is  false  alarm,  and  the  manufacture 
and  recommendation  of  nostrums  to  meet  the  exigences. 
This  has  lately  been  a  grand  development  of  the  public 
mind — a  laste  for  entertaining  alarm,  which  begets  a  cor- 
responding multiplication  of  agencies  to  meet  the  demand. 
The  consequence  has  been,  that  the  mind  of  the  country 
has  been  ridden  by  so  many  hobbies  of  reformation,  that 
it  has  become  completely  jaded — worried  out ;  and  the 
next  development  about  to  come,  will  be  a  demand  for  a 
breathing  time.  Extremes  lead  to  extremes.  If  the 
pubhc  mind  is  seen  running  furiously  one  way,  the  spec- 
tator has  only  to  stand  still,  and  he  will  soon  see  it 
chasing  back,  somewhat  tired,  it  may  be,  but  with  a 
strong  tendency  to  go  too  far  the  other  way.  God  for- 
bid, that  we  should  make  sport  with  human  nature,  our- 
selves being  a  part  of  it ;  but  I  confess  I  can  hardly  re- 
press the  smile  of  increduhty  while  I  am  drawing  a 
picture  which  everybody  will  recognise.  Verily,  we 
want  more  philosophers — Christian,  conscientious  phi- 
losophers, of  cool,  temperate,  discerning  minds,  with  suf- 
ficient decision  of  character  and  energy  of  purpose  to 
keep  things  steady. 

It  is  now  more  than  twenty  years  since  I  have  been 
accustomed  to  hear  with  no  little  respect,  till  at  last  it 
has  become  a  stale,  worn  out  cant  :  We  are  all  going  to 
ruin  I  For  my  part,  I  don't  believe  it.  And  if  it  were 
indeed  so,  I  would  rather  run  at  last,  like  the  frightened 
partridge,  put  my  head  under  a  leaf,  and  die  at  a  single 
blow  from  an  invisible  hand,  than  be  in  a  perpetual  state 
of  alarm.  What  can  be  more  ridiculous  ?  Was  ever  a 
people  more  prosperous — and,  bating  these  morbid  ex- 
citements, more  happy  ?  Did  ever  a  people  have  more  of 
temporal  or  of  eternal  good  within  their  reach  1  And  yet 
14* 


208  REASONS    FOR    EPISCOPACY. 

must  we  be  doomed  to  encounter  everywhere  troops  of 
reforming  and  itinerating  empirics,  who  compel  us  to 
hear  them  say — If  you  don't  do  this,  or  that ;  if  you 
don't  join  this  society,  or  the  other,  we  shall  all  go  to 
ruin  !  The  alternative  of  every  one's  nostrum  is — ruin  ! 
He  brings  in  his  own  made-up  statistics,  reports,  and 
certificates,  and  proves  it.  Alarm  has  become  a  trade 
in  the  community,  and  the  love  of  excitement  the  appe- 
tite that  supports  it.  The  Romans  have  come  in  to  pos- 
sess the  land !  To  your  posts  and  watch  towers,  0 
Israel ! 


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By    LORD    DOVER. 

In  2  vols.  18mo.,  with  Engravings, 
By  the  Rev.  E.  SMEDLEY,  M.A. 


In  2  vols.  18mo., 

or,  an  Historical  Account  of  those  individuals  who  have 
been  distinguished  among  the  North  American 
Natives  as  Orators,  Warriors,  States- 
men, and  other  Remarkable 
Characters. 

By  B.  B.  THATCHER,  Esq. 


In  3  vols.  ISmo.,  with  a  Map  and  Engravings, 
HISTORICAL  AND  DESCRIPTIVE  ACCOUNT  OP 

From  the  most  remote  Period  to  the  Present  Time. 
Including  a  Narrative  of  the  early  Portuguese  and  Eng- 
lish Voyages,  the  Revolutions  in  the  Mogul  Empire, 
and  the  Origin,  Progress,  and  Establishment 
of  the  British  Power;  with  Illustrations 
of   the    Botany,    Zoology,    Climate, 
Geology,   and    Mineralogy. 

By  HUGH  MURRAY,   Esq.,  JAMES   WILSON,   Esq.,   R.  K. 

GREVILLE,    LL.D.,    WHITELAW    AINSLIE,  M.D., 

WILLIAM  RHIND,  Esq.,  Professor  JAMESON 

Professor  WALLACE,  and  Captain 

CLARENCE  DALRYMPLE 


Published  by  Harper  <$•  Brothers. 
In  one  vol.  18mo.,  with  Engravings, 

Addressed  to  Sir  Walter  vScott. 
By  Dr.  BREWSTER. 


In  2  vols.  18nio.,  with  Engravings, 

From  the  Anglo-Norman  Invasion  till  the  Union  of  thfl 

Country  with  Great  Britain. 

By  W.  C.  TAYLOR,  Esq. 

With  Additions,  by  WILLIAM  SAMPSON,  Esq. 


In  one  vol.  18mo.,  with  a  Map  and  Engravings, 

HISTORICAL  VIEW  OF  THE  PROGRESS  OF 

DISCOVERY  ON  THE  NORTHERN   COASTS  OF* 

NORTH  AMERICA. 

From  the  Earliest  Period  to  the  Present  Time. 

By  P.  F.  TYTLER,  Esq. 

With  Descriptive  Sketches  of  the  Natural  History  of 

the  North  American  Regions. 

By  Professor  WILSON. 


In  one  vol.  18mo.,  with  Engravings, 

THE  TRAVELS  AND  RESEARCHES  OF 

ALEXANDER   VON   HUMBOLDT; 

being  a  condensed  Narrative  of  his  Journeys  in  the 

Equinoctial  Regions  of  America,  and  in  Asiatic 

Russia :  together  with  Analyses  of  his 

more  important  Investigations. 

By  W.  MACGILLIVRAY,  A.M. 


8  Interesting  Works 

In  2  vols.  18mo.,  with  numerous  Engravings, 

ON    DIFFERENT    SUBJECTS    OF    NATURAL 
PHILOSOPHY. 

Addressed  to  a  German  Princess. 

Translated  by  HUNTER. 

With  Notes,  and  a  Life  of  Euler,  by  Sir  DAVID  BREWSTER ; 

and  Additional  Notes,  by  JOHN  GRISCOM,  LL.D. 

With  a  Glossary  of  Scientific  Terms. 


In  one  vol.  18mo.,  with  Engravings, 

A  POPULAR  GUIDE  TO 

■ffHll    ©[13©[lK^Air[](2)K]    ©[?■    [j^A'u'imiag  g 

or,  Hints  of  Inducement  to  the  Study  of  Natura.  Pro- 
ductions and  Appearances,  in  their  Con- 
nexions  and   Relations. 
By  ROBERT  MUDIE. 


In  one  vol.  18mo., 

THE    PHILOSOPHY    OF    THE   MORAL   FEELINGS. 

By  JOHN  ABERCROMBIE,  M.D.,  F.R.S 

With  Questions. 


In  one  vol.  18mo.,  wit  i  Engravings, 

ON  THE  IMPROVEMENT  OF  SOCIETY 

BY    THE    DIFFUSION    OF    KNOWLEDGE. 

By  THOMAS  DICK,  LL.D. 


In  one  vol.  18mo.,  with  a  Portrait, 

ISIII^IF©I1IT  ©IF  (SIiL^IIlILiIlMIA©S^o 

To  which  is  prefixed  an  Introduction,  comprising  the 

History  of  France  from  the  Earliest  Period 

to    the    Birth   of   Charlemagne. 

By  G.  P.  R.  JAMES,  Esq. 


DUE  DATE 

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